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REASONS FOR WITHDRAWING 



SOCIETY WITH THE PEOPLE 



QUAKERS; 



ADDITIONAL OBSERVATION* 

SUNDRY* IMPORTANT SUBJECTS. 

» ■ * 

TO WHICH IS ADDEfif ' - 

A FRIENDLY EXPOSTULATION j 

AND 

SERIOUS CONSIDERATIONS 

ON 

REVELATION, TH£ SCRIPTURES, WAR, 
MORALITY AND SUPERSTITION. 

V* 



1857 



BY JOHN HANCOCK. ?*}bi>Mf* 



/ BELFAST PRINTED. J 

LONDON REPRINTED, FOR J. JOHNSON, IN ST/- PAUL'S 
CHURCHYARD. 

1802. 

Piice Four Shillings. 







* 



'za^h^ 



.^zz 







Printed by H. Bryer, Bridewell Hospital, Bridge Street- 



ADVERTISEMENT. 



The ensuing tracts were published at different times in 
Ireland, according to their respective dates, and are now 
offered to the British public in a collected form. I prefer 
exhibiting them in the plain dress, in which they origi- 
nally appeared, without attempting to give them any 
additional polish, or to collect the sentiments into a re- 
gular series, because, in the present form, the reader may 
more* clearly see the train of thought, as it arose, and as 
one idea led to another. My sole object is the investiga- 
tion of truth, and to promote a spirit of serious and 
liberal enquiry ; and in a pursuit of this important na- 
ture, I have sought neither literary nor personal reputa- 
tion. A desire to procure literary fame, or to preserve a 
personal reputation, frequently influences an author to 
conform to the present fashion of the public taste, and to 
be more studious to please, than disposed to run the 
risk of offending by advancing bold, unpalatable truths, ia 
an unadorned style : yet I desire to avoid a disposition to 
dogmatize, as I well know the weakness of human judg- 
ment, when accompanied even with the best intentions. 
1 wish to state my sentiments with modesty, freedom 
and candour, and leave them to make their way as they 
may be found to deserve. I neither deprecate censure, 
nor court favour. 



IV 

To search for truth, and publicly to acknowledge it in 
word and deed, in the worst of times, I account an 
essential duty — to obtain a superficial praise, by sacri- 
ficing clear convictions to public opinions, I hold not in 
estimation. May truth be established. To it, and to 
no other authority, I wish to bow. 

Lisburn, in Ireland, T JJ # 

30th of 1th month, 1802. 



** f 2 



REASONS FOR WITHDRAWING 



SOCIETY WITH THE PEOPLE 



QUAKERS j 



AND 



ADDITIONAL OBSERVATIONS 



ON 



SUNDRY IMPORTANT SUBJECTS. 



THIRD EDITION. 



Beyer, Printer, Bridewell Hospital, Bridge Street. 



REASONS FOR WITHDRAWING 



FROM 



SOCIETY WITH THE PEOPLE 



QUAKERS. 



1 Am willing in this manner to state to the public, and especially 
to those who are acquainted with me, my reasons for the present 
apparent change in my conduct. I call it an apparent change, 
because I am not sensible of any further change in my senti* 
ments, than what arises from a more free expansion of thought* 
I held the ground-work of them for years, while I continued 
in several instances an active member among the people called 
Quakers. 

I had for a long time back viewed the departure in christian 
practice, which prevailed among this people to a very great de~ 
gree, and often zealously testified against it privately and pub- 
licly, as they themselves very well know. In speaking of this 
lamentable degeneracy, I wish to be understood, as speaking 
with considerable allowance for individual exceptions — -as a 
body, I believe they are corrupt; but I know those who in 
their individual character have withstood, in a good degree, the 
contagious effects of the wide-spreading degeneracy. I believe 
it will be found that the more religious sensibility is raised in 
the mind to attend to the correction of the evil disposition in our 
own hearts, the more lively will be the perception of the Wrongs 
in others ; as we advance in experience, we gradually find it 
more difficult, and at length altogether impossible " in all men 
to -cofifide." I consider this as a profitable operation of the 
human mind, and, within due limits, productive of the growth 
of true piety. We must lay aside the unsuspecting confidence 
of youth. An acquaintance with mankind in their present state 
affords a humiliating prospect of too general depravity; but, 

a 2 however 



however mortifying this prospect may be to a benevolent mind, 
there is this advantage to be gained from it, to be taught to be 
more diffident of ourselves, and watchful over our own conduct. 
I have long beheld the Quaker society under a fair shew of 
an outward form, strengthening themselves in a high opinion 
of their attainments, like the Jews pay the tithe of mint, 
anise, and cumin, while they were neglecting the weightier 
matters of the law : they professed to bear a testimony against 
wars and fightings, they forebore taking up arms themselves, 
or contributing their personal services in such cases, and yet 
many in the general tenor of their conduct shewed, that they se- 
cretly desired their possessions should be defended by force of 
arms, and while they professed themselves followers of peace, 
were so only in name. 

This disposition was also frequently shewn in their willingness to 
engage in litigious contentions ; and, considering the smallness of 
their numbers, I believe it will be found they were as often en- 
gaged in suits at law as their neighbours. Where was the mild 
disposition of gentle forbearance ? Indeed they evidently mani- 
fested, that while they were stiff in the observances of outward 
rules, they were lax in the design of coming up in the practical 
performance of the christian duties. To fill up their character, 
a great proportion of their members even in the foremost rank 
among them, not a few of those in the station of ministers and el- 
ders were trying to amass wealth, to aggrandise themselves and 
their families, and to ride as on the high places of the earth. I 
delight not in censure, except in defence of the cause of truth, 
which I believe may often be supported by pointing out the 
errors of wrong practice; and this is quite consistent in my 
judgment with the strictest and most enlightened ideas of christian 
charity ; and those whom we hear most violent in their clamours 
against judging, will often be found to be such, who are, from an 
inward consciousness of defect, most afraid of having their conduct 
scrutinised into. Integrity of heart does not skulk ,for shelter 
under such subterfuges — the true christian is willing that his deeds 
should be brought to the light. 

Perhaps many who read this address may now be ready to 
think that I am alleging against them, that which is not a 
crime. I believe this evil of the inordinate love of the world 
has not yet been sufficiently attended to and tracked through all 
its corrupt sources. I have contemplated it with much atten- 
tion, 



tion, and have beheld its enormity ; to it may, I believe, be 
traced many of the ills, which are sapping the foundations of civil 
and religious societies. 

This worldly spirit produces selfishness, and all the cold, un- 
feeling policy of commercial intercourse. I believe, trade, car- 
ried to its present overstrained pitch, has produced an abundant 
train of evils, and I expect there never will be a full reforma- 
tion until the maxims of human policy are laid aside. Many 
are in this day worshipping their gods of gold and of silver, and 
though they are very fierce in crying up the Scriptures, are yet in 
their lives and conversations practically denying some of the im- 
portant dictates of heavenly truth contained in them. 

" Love not the world, neither the things that are in the 
world ; if any man love the world, the love of the Father is 
not in him." — Hear this, ye worldlings, to your condemnation ; 
for I fully believe the faithful and true witness for God in every 
breast bears a similar testimony, when its genuine dictates are 
attended to. This testimony for truth has been too generally 
overlooked, and I verily believe, by none more than by the 
Quakers. — My mind is not of a gloomy cast ; I feel no desire 
to live in this world as if there were no men in it, and I know 
a proper share of industry, within due limits, is necessary to 
provide for our reasonable wants in this life ; but I think this 
care, allowable to a certain degree, has exceeded all due bounds, 
and employs a share of the attention of most, very dispropor- 
tionate to its importance. It ought to be only a secondary 
care. The watching against the growth of our evil dispo- 
sitions and passions, and the cherishing good dispositions, so 
that they may become confirmed into habits of piety and 
virtue, ought to be the first and principal engagement of 
beings placed on this earth in a state of trial, and candidates 
for a glorified existence hereafter, if they only join in with the 
operations of heavenly grace in their hearts, as the means of 
obtaining this great purpose — and nothing short of the strongest 
infatuation, and a state of blindness brought on through our 
disobedience to the divine law in the heart, could have induced 
mankind to act in so irrational a manner, as to give almost their 
whole attention to things relating to the body. To this, giv- 
ing the preference to earthly things, I attribute most of the 
evils and erroneous judgments we form — superstition and for- 
mality have herein partly their origin— the mind almost entirely 

a 3 engrossed 



engrossed in temporal concerns, does not spare men time to en- 
quire for themselves into spiritual things — these they take upon 
credit without examination, and trust to others more implicitly in 
those things, which are of the greatest importance, than they 
would in some very trivial bargains, wherein the mighty object 
of temporal gain was concerned. Thus, many among the 
Quakers being much engrossed in secular pursuits, have lulled 
their consciences to sleep by a blind reliance on forms and out- 
ward performances — they have followed through imitation their 
predecessors, in their manner of speech and dress ; and if they 
kept within the bounds of outward rule, thought all was well 
with them. I have enlarged on this subject from the firm per- 
suasion that religion has not a more dangerous enemy, than 
the love of the world ; and I think it is the more dangerous be- 
cause it has not been so fully thought so, or placed as suffici- 
ently in this point of view, as I believe it ought to have been. 

When a society thus becomes degenerated, and a laxity of 
practice is attempted to be atoned for by orthodoxy of sentiment, 
the heart becomes cold— there is a fear to investigate truth. It is 
much easier to believe as they are bid, than to withdraw their 
attention from their secular affairs, to examine for themselves, and 
thus, like blind horses in a mill, they go round their accustomed 
track, without making any advance. 

" While sloth seduces more, too weak, to bear 

" The insupportable fatigue of thought ; 

* e And, therefore, swallowing without pause or choice, 

" The total grist unsifted, husks and all." 

COWPEX. 

Thus, man becomes a mere machine — barters the exercise of 
his reason in spiritual things, that he may devote more fully his 
attention to the concerns of the present life ; and provided he 
succeeds in this ignoble plan, allows himself to be led hood- 
winked by the society to which he belongs, in regard to those 
things which most essentially concern him to know. Thus, con- 
forming to rules without taking the trouble of examining whether 
they are right or wrong, serves as a passport to obtain the favour 
and the praise of men. But, as one rejecting the honour that 
comes from men, I claim my privilege of thinking for myself, and 
of publishing my thoughts. In doing so, I have no other wislt 
than to promote free enquiry conducted on serious grounds, and 

while 



while I reject all attempts to bind my conscience, I am equally 
desirous to avoid an attempt to lead others. I have no desire that 
any thing that I advance, should be regarded further than it may 
bring conviction to the unbiassed mind. 

I am sensible that in the present state of the disposition of the 
people, which leads to a prejudice in favour of established modes, 
without taking the trouble to examine whether they are well 
founded or not, I expose myself to the censure of many in boldly 
expressing my sentiments ; yet I am not deterred from doing so j 
and have now to state, that in addition to my former reason for 
withdrawing myself from the Quaker society, on account of 
unsound practice being so prevalent among them, I have this 
farther reason, that unsound principle was gaining ground fast. 
They appeared to be hastily measuring their steps back again to 
superstition, and returning to the beggarly elements. I admit 
that the first members of their society did not express themselves 
explicitly on some subjects. But, before we hastily condemn 
them, we have to consider the age they lived in — a season of 
semidarkness — a period of intellectual twilight. I think I dis- 
cover in their writings, that amidst the clamour that was raised 
against them, for departing so far from the then established modes 
of thinking, they endeavoured to shelter themselves as much as 
they at all could, by keeping close in some things to the received 
opinions. They undoubtedly did much, but they did not do every 
thing ; and though I highly venerate them as champions in the 
cause of truth in their day, I cannot bring myself implicitly to pin 
my faith on their sleeves. I highly respect their memories. I 
account them as honest fore-runners in the work of reformation ; 
and if we at times find a degree of asperity in their controversial 
writings and conversations, I think it is but candid to attribute it 
more to the manners of the age, than to a defect in their 
individual character. But who immediately succeeded these re- 
formers ? Of whom was the next generation of the society mostly 
composed ? If we may judge of their state by the minutes issued 
from their general meetings, I suspect by a few who formed a 
virtuous exception to the general state of degeneracy, they ap- 
pear to have been generally more lovers of this world, than lovers 
of God. I refer the members of the society, who have these 
records in their possession, to them for a proof of this assertion. 
How, then, can we expect such a society to have carried on 
progressively, and advanced the work of reformation ? The 

A 4 many 



8 

many were employed in following after their covetousness ; and 
the exercised few who grieved at these abominations, had to fill 
up their day's work in endeavouring to withstand the over- 
whelming torrent of degeneracy among their fellow members. 
Thus it continued in the successive generations down to the pre- 
sent day ; and in this season of degeneracy, I have no doubt 
but many rightly concerned men and women, having honestly 
done the work of their day, were accepted by God. But at 
length a crisis is come — a stand must be made against the accumu- 
lated errors of so many generations — the night is far spent, the day 
is at hand — the current among every society has long run strongly 
towards degeneracy ; but I trust that it is now setting in favour 
of pure, enlightened piety. 

Now for my objections to what I conceive to be unsound 
principle; and here I expect to expose myself to much un- 
thinking censure — and first with regard to my departure from 
received opinion as to that compilation of writings called the 
Scriptures.— The society of late required, I thought, an im- 
plicit adoption of them as truth. This, on deliberate and anxi- 
ous enquiry, I could not receive ; and when, on full investi- 
gation, I had made up my mind on this subject, honesty and 
sincerity forbade me to put on the appearance of tacitly sub- 
mitting, while my heart inwardly disowned. — So, when I found 
the society systematically leaning to this side, I thought I could 
no longer, without violating the chastity of conscience, appear 
as the member of a society, whose conduct I inwardly disap- 
proved. I do not find it to be my present business to use many 
words in explaining my opinion on this subject. I have en- 
deavoured to weigh the matter, and to look carefully at it 
in every point of view. I briefly state my sentiments, and 
leave them to make way in the minds of others, as they may. 
If they are right, I have no doubt of their at last making 
their way in spite of opposition ; for truth will ultimately prevail. 
I cannot receive the Scriptures as unmixed truth—there are some 
things, as the account of the creation, and many other relations 
therein, which I do not understand, and not considering the belief 
or disbelief of them to be essential to well-doing, I pass them by 
as things uninteresting to me. There are other accounts which I 
utterly disbelieve, as the assertion of God's sanctioning and com-* 
manding the horrid and wicked acts of the Jews, as a nation, 

and 



and even of their prophets, as many of the acts of *Elijah, Elisha, 
Samuel, and others. These things, I suppose, actually hap- 
pened ; but, I am firmly persuaded, were never perpetrated by 
divine command ; and I consider it as a strange perversion of 
ideas, and unreasonbly mixing and confusing things together, to 
make a beljef in such things essential to religion. True religion 
consists in doing justly, loving mercy, and walking humbly with 
God. These acts so recorded, are directly opposite to the laws 
of justice and mercy. How, then, can I believe they were di- 
rections of him, who is infinite in every attribute of perfection ; 
and whose ways assuredly are higher than men's ways, and his 
thoughts than men's thoughts ? 

As man is left a free agent by his Creator, I can conceive that 
when he chuses evil, he is permitted to follow the devices of his 
own heart, and to become a torment to himself, as well as to 
others — who, abusing their liberty of choice, suffer themselves 
to be driven from their centre ; and this is the cause of much 
misery, of man's own bringing on ; but man does evil by acting 
contrary to the will of God, and not, as the Scriptures assert, by 
his authority and command. We see also visitations of earth- 
quakes, famines, and similar causes, sweeping off the inhabitants 
of the earth in large masses, in like manner as we behold the 
slow, but equally certain progress of death in other cases ; but 
these things prove nothing as to the present case. It is appointed 
unto all men once to die ; but we are now enquiring, whether 
man, a moral agent, an accountable creature, has been employed 
to execute judgment upon others, by doing an unrighteous act 
himself. If a house falls upon me, and kills me, there certainly 
is nothing in this act derogatory to the superintending goodness 
of God. But how different is the idea to suppose a man divinely 
commanded to throw a stone down upon my head ? To believe 
such a thing possible, appears to me to be the greatest absurdity ; 
and this absurdity not lessened by its having happened in another 
age of the world; for surely the will of God remains the same. 
Man may change— but with God there is no variableness, nor 
shadow of turning. Poor, foolish man has too often and too long 
attempted to represent the Almighty power, as moved by passions 
similar to his own depraved ones. When shall we form suffi- 

* I. Kings, chap, xviii. ver. 40. II. Kings, chap. ii. ver. 24. I Samuel, 
chap. xv. ver, 32, 33, 

ciently 



10 

ciently exalted ideas of Him who inhabiteth eternity — and cease 
blasphemously from representing him as the partaker of our wars, 
our controversies, and our crimes ? Every society and every nation 
appear to consider the favour of God appropriated to their own 
sector country, to the exclusion of others. True, enlightened, 
and liberal ideas of religion, teach us to consider him as the bene- 
ficent " Father of all in every age : 3i — that his will is perfect 
purity and goodness— and that when we give way to anger, 
cruelty, and revenge, we abuse our free agency, and act contrary 
to his will. I am verily persuaded that wars ever had their origin 
and continuance in every age of the world of past and present 
time, from those of both sides engaged therein, giving way to 
those hurtful passions, and in opposition to the counsel and will of 
God. How the members of a society, who profess to believe all 
present wars to be Unlawful, will get rid of the difficulty and in- 
consistency of advocating the justice of wars being carried on by 
the Jews, I leave to their own consideration. 

To account for the implicit reception of these accounts, I can 
onlv attribute it to the little attention paid to serious investiga- 
tions, and to the mind being so fully occupied with other engage- 
ments. This belief was a cloak to want of thought, and a kind 
of shelter to the mind in its wrong pursuits. For my part, I treat 
the Scriptures as I would do any other book. I receive such parts 
of them as appear tome, on examination, to be dictated by the 
spirit of God ; but I do not conceive them to have been written 
throughout by inspiration. 

I cannot adopt the commonly received opinion of the fall of 
Adam having had any effect upon me. I believe that I am only 
responsible for my own wrong doings. I feel myself as an ac- 
countable creature — a free agent, with a full liberty to choose 
between good and evil. I admit, from a feeling sense of my own 
infirmities, that though I approve the things that are more ex- 
cellent, I do at seasons follow the worse ; but this proceeds from 
myself joining witlvthe evil. I reject the doctrine of the im- 
puted sin of Adam : and so I reject the imputed righteousness of 
Christ. It appears unessential to me to bewilder my mind by a 
curious disquisition respecting the person of Christ : this I be- 
lieve not to be necessary to salvation, but having a tendency to 
withdraw my attention from myself, and the regulation of my 
own conduct (the one thing needful for me), and to lead me to 
unprofitable speculation on things not given us to know in this 

state, 



11 

state, and which, after all our searching, we can see and know 
but in part, while we continue tenants in mortality. We suffer 
great loss, while our attention is diverted from ourselves. The 
power of godliness, emphatically called the kingdom of heaven, 
i$ within us. It is there we must look for help to overcome evil, 
and herein, in my judgment, consists the sum and substance of 
true godliness, in attending to the discoveries of divine grace {the 
unspeakable gift of God), manifested through the conscience ; 
and which hath appeared to all the children of men, without 
distinction of nation, clime, or colour ; to those who have never 
heard the name of Jesus, as well as to those who are outwardly 
and professionally called by the name of Christ. I accept, with 
humble reverence, the holy pattern of unblemished excellence 
left us by Christ. I believe the spirit of God was poured forth 
upon him without measure. In this sense I acknowledge him to 
be the son of God, and desire to prove my love and gratitude to 
God, by endeavouring to follow his example. He obeyed the 
will of his father in all things ; and so are his sincere followers 
called upon to do likewise — that by attending to the improveable 
talents committed to their stewardship, they may (though almost 
at an infinite distance), tread in the same path to blessedness. 
This, I believe, is the religion which the holy Jesus was the 
chosen messenger of God to publish in its purity to the world — a 
religion, when compared with that professed by many in his 
name, as unlike as their fruits are essentially different. Under the 
name of the christian religion, all manner of enormities have been, 
committed— -wars have been carried on, and attempts made to 
propagate religion by the sword — whereas, the pure and undefiled 
religion taught by him, at once proves the spurious origin of its 
counterfeit, and its own excellence, by manifesting the fruits of 
holiness ; and when submitted to by man, assimilating him to its 
own, nature, which is, '• Glory to God in the highest, peace on 
earth, and good-will towards men." The scope and tendency of 
the ministry of Jesus Christ was to turn the attention inward ; and 
this is still the tendency of that gracious principle discovered in the 
heart of man : but the prevailing error of mankind, is substituting 
the shadow for the substance, trusting in the merits of a Saviour 
without them, and not attending to the manifestations of the grace 
of God within them, whose existence is undeniably proved by its 
checks, reproofs, and varied operations according to our re* 
spective wants, 

An 



12 

An undue distinction has been attempted to be made between 
religion and morality, as if they were unconnected ; and even by 
the manner in which some speak of them, as if they were in op- 
position to each other. Let us examine the ideas commonly 
affixed to these words, and then see their true meaning. Religion 
has been confined by many to belief in certain systems, and the 
tenets of a sect ; and has often been only an assent without exa- 
mination. Morality has been supposed to mean a mere attention 
to some of the duties of justice due from man to man — the fault 
which I find with it, is, this idea does not go far enough : I com- 
pare it as it is generally practised in the world to a gold coin 
deficient in weight. Religion appears to- me to be an obligation 
on us to practise the strictest morality in every action of our lives ; 
to bring our deeds to this square, and comprehensively unites 
together our duties to God, to our neighbours, and to ourselves. 
Religion and morality joined together form a rule for conduct, 
which takes in every act of a true christian. 

I have thus endeavoured in simplicity to throw out a few re- 
marks as they impressed my mind. I expect they will be seen 
by different persons in very different points of view ; by some I may 
bethought to do much mischief to the cause of godliness, by thus 
attacking ancient foundations : to which I answer, that if the 
foundations are really good, nothing is able to shake them— what 
is substantially truth will stand, while error, though upheld for ages 
by prejudice and passion, will ultimately fail. But I feel conscious 
of honest intention. I am desirous to set matters in a right point 
of view, to clear away the reproach so generally brought upon 
religion, through the unrighteous practice and traditional opinions 
too generally prevalent. After all, right acting is the essential 
point, and the only tie which can bind us together. " For 
whosoever (said Christ) shall do the will of my Father, who is in 
heaven, the same is my brother, sister, and mother." 

The reader is in possession of my sentiments. I call upon him 
to think coolly and soberly, and then to judge dispassionately. 
I know full well they are contrary to the generally received opi- 
nions of the various sects, into which the professors of christian 
nity are divided, including most of the members of the society 
from whom I have separated $ yet I certainly believe there are 
enlightened minds, who are willing to see for themselves, though 
many of these are at present too solicitous to conceal their pros- 
pects, and from various causes, afraid to expose themselves by <* 

full 



13 

full avowal of their sentiments. — Yet singularity is not in itself a 
crime, nor a token of error. Sentiments, which have been long 
violently opposed by prejudice in favour of preconceived opi- 
nions, and on this account for a time made but little progress in the 
world, have at length been found to be true. I have ventured to 
express mine with some freedom, and believe I am only respon- 
sible to God for them — but I believe I am also responsible to him 
for the right employment of my time and rational faculties, and 
that if I do not give sufficient attention seriously to investigate 
truth for myself, and consequently am ignorant through my own 
neglect, ignorance will be imputed to me as a crime. The day 
is not far distant, when many, I believe, will have to avow simi- 
lar doctrines. My most fervent desire for myself is that I may 
keep my mind unfettered by system, and open to the further 
discoveries of truth ; and this is also my honest wish for others. 
Having no inclination to dictate, I have studied brevity. I seek 
not to lead opinion ; but I have thrown out some hints, which, to 
serious, seeking minds, may serve as a clew to further investiga- 
tion. — A little gained in this way is far preferable to a great mass 
of indigested sentiment gathered from others, and blindly adopted. 
There are some so obstinately bent on following the old track, 
without examining whether there may be a better way, that they 
dislike to have the possibility suggested to them, and clamorously 
revile such as attempt to say any thing of it. For such this little 
publication is not intended. My aim is not to persuade any to 
think as I do, but to set people on thinking and examining for them- 
selves ; and that which is gained by this exercise of the mind, is 
that only which in my view deserves the name of experience. 
Usburn: 5m. 30th, 1801. JOHN HANCOCK, 



POSTSCRIPT, 



14 



POSTSCRIPT. 

Some, perhaps, may enquire, what is to become of children on 
this plan of allowing all to think for themselves. To which I 
answer, let parents and those who have the care of children watch 
steadily over their own conduct, so as to endeavour to set them a 
good example — let them also treat the children with meekness and 
tenderness, not attempting to enforce them what to think, but teach- 
ing them how to think. Children have hitherto in general been 
taught sentiments by rote, and the great and essential part of right 
education neglected, of directing their attention to the inward 
regulation of their conduct. This required more time than many 
parents were willing to abstract from their worldly pursuits ; and 
thus the poor children greatly suffered through the neglect of the 
parents. The business of the right education of children is an 
object very near to my heart. I wish that they may be tenderly 
and closely watched over, and the forbidding austerity of stern 
authority laid aside towards them. Let us conduct ourselves so 
that we may be fit companions for our children. Where the prin- 
cipal bent of the mind is turned to the sordid desire of gain, and 
our conversation partakes of such a tincture, it is unprofitable for 
children to hear. I hope there is some improvement in the manner 
of treating children ; but much, very much, yet remains to be done. 

Just be thy word — in every thought sincere; 
And know no wish, but what thy child may hea?. 



ADDITIONAL OBSERVATIONS : 



SEIKO A 



SEQUEL 



REASONS FOR WITHDRAWING FROM SOCIETY 



■WITH THE 



PEOPLE CALLED QUAKERS. 



THIRD EDITION, 



ADDITIONAL OBSERVATIONS, 



PREFACE. 



I Have already published my reasons for withdrawing from, 
the Quakers society, and it is with reluctance I again take up the 
pen. I dislike controversy, and wish to guard carefully against 
falling into the spirit of a controversialist, with whom victory over 
an opponent, and not a sober investigation of truth, is a primary 
object. Nothing short of a settled persuasion that it is a duty, 
could induce me to address the public in this manner ; for, with 
regard to many, I fear they are so settled down in the formality 
of a profession, and stand so well with themselves, that nothing of 
this kind can move them: yet, with regard to others, I feel it a 
duty to do my part towards them, by placing some matters before 
their view, that they may escape the danger of blindly following 
the blind ; and therefore, without further preface, I submit the 
following observations. — But I am desirous to premise one matter* 
that though in the ensuing pages I may sometimes have occasion 
to speak of myself, I by no means am solicitous to vindicate my 
reputation in the sight of men ; I am only desirous to have the 
answer of a good conscience towards God ; I am willing to suffer 
the reproach of men, and for the uprightness of my intentions, I 
appeal from the prejudices of many in the present age, to a period 
when the true knowledge of God will more generally prevail in 
the earth ; and the arising of the sun of righteousness dispel the 
clouds of darkness and the mists of superstition,, which; indifferent 
degrees* have overspread every visible church* 



Qa 



18 



ON DISCIPLINE. 

Whether the care and rule exercised by a society over its 
members really prove salutary, or produce a hurtful effect, de- 
pends very much on the disposition and spirit in which it is con- 
ducted. As man is feeble and liable to go astray, a watchful care 
over one another, conducted in a christian spirit, may to a certain 
degree be useful, and the exclusion of refractory members allow- 
able. But of this I am fully convinced, that without due watch- 
fulness great abuses will creep into a society by this way ; on the 
part of the active members or rulers pride may be nourished, and 
a degree of self-confidence and much of apharisaical spirit be 
indulged ; and on the part of the ruled, a blind compliance with 
rules, not from the result of conviction, producing hypocrisy, and 
a disposition to hide from the view of men. Thus both rulers and 
ruled in a course of church discipline will be much injured without 
circumspect care. I believe that discipline among the people 
called Quakers, is more strictly attended to than among other 
societies ; and from a long acquaintance with them, I am bold to 
assert, that it has produced much of the evils which I have spoken 
of. Being by many conducted in too superficial a manner, a 
superficial observance of the mere outward rule became too pre- 
valent j and the bulk of the society did not consider what was 
right and proper in itself, but only looked to what the written 
rule enjoined. Now, no written rule can take in every case ; and 
varying circumstances of cases, and of times, require varied 
modification. Some years ago an attempt was made for reform- 
ation by a few in the society^-for a while they were allowed to 
go on in their attempt to reform abuses ; but their being allowed 
to proceed for a short season was very much owing to the listless- 
ness and unwillingness of the many to abstract much of their 
attention from their worldly pursuits ; but at length when they 
found their rest likely to be disturbed by these reformers, they 
then hastily united together to cry down all attempts at f reform, 
and to brand the supporters of a more pure line of discipline, with 
the epithets of " New-Light," &c. 

Some of those who had embarked in the cause of reform, find- 
ing all their efforts to stem the torrent of degeneracy ineffectual, 
have withdrawn from the society— some altogether publicly re- 
nouncing 



19 

nouncmg communion with them, and others withdrawing from 
taking an active share in their councils. In this the present situa- 
tion of things among them, the reproof publicly given them in one 
of their general meetings, by one who was renouncing connection 
with them, was very applicable. — He" told them that their system 
was dead ; and that there was room enough *n it for the libertine, 
but not for the truly exercised christian ; this is assuredly the case. 
I appeal to facts ; if we closely examine the superficial manner in 
which a great many support what they call the peculiar testimonies 
of the society, this will conspicuously appear. 

Enquire of many of them the ground of these testimonies, and 
their answer is — their forefathers established them, and the rules 
of the society require them to be observed. They give up an indi- 
vidual enquiry, and blindly adopt, without examination. The 
consequence of such a line of conduct is, that even though the 
things adopted may be right in themselves, their manner of adopt- 
ing them is lifeless and spiritless, and sinks into insipid formality. 
Thus it is with regard to one testimony, which has peculiarly 
distinguished the society — their objection to pay tithes, and de« 
mands of a like nature. 

I think the first of the society in their objections against hiring 
men to preach to them, and against all compulsory maintenance 
for preaching, made a noble stand against superstition ; for surely 
the Gospel ought to be free, without money, and without price. 
But how has this testimony, sublime in itself, dwindled into in* 
significance in the hands of many of their successors? so as to be* 
come only a compliance with the rule of a society, instead of being 
supported with that energetic yet moderate firmness, which is the 
result of deliberate conviction. 

Another of the testimonies they professed to bear, was against 
war. But how was this maintained ? Few actually took up arms ; 
but many shewed they had no dislike to draw gain to themselves 
from this corrupt source, and to have their possessions defended 
by others, or at least that they were only prevented from joining 
more openly, by the outward rule, and not from a settled con- 
viction of its inconsistency. 

To exemplify this, I shall adduce an instance. While this 
country was much agitated, about five or six years ago, by in* 
ternal commotions, before the late disturbances actually broke 
out, some of those whom I have already spoken of, as desirous 
Ho promote reformation among the society, thought it expedient 

ft 2 t© 



20 

advise their fellow members, to destroy guns and such like instru- 
ments, to remove a temptation from any of the society to use them 
in their own defence or otherwise, and to prevent them falling 
into the hands of either of the contending parties. Here it may 
be necessary to state, that notwithstanding their profession against 
war and self-defence, not a few of the members of this society 
kept arms for their defence; others kept them for domestic purposes, 
in the country, as they alleged, and many retained them for the pur- 
pose of amusement. The subject of the members of society keep- 
ing arms, came under consideration of their general meetings, and 
it ended in a minute recommending their being destroyed; as 
considering it improper to keep them for defence or amusement, 
and inexpedient in the present disturbed state of the country to 
keep them for domestic purposes. This recommendation was an 
honest attempt for reformation ^ but though under the name of 
the society, was in reality only the act of a few, for the reasons 
I have already assigned of the general state of listlessness of many 
of the members; but when it came to be carried into effect, 
in what an evasive manner did many act ? Some retained 
their arms under one subterfuge or another, and upon the whole 
it was to me clearly manifest, that the society as a body were 
too for degenerated to act up to the compliance with a pure 
rule. This was one of the last steps, in which I was active 
among them in their discipline. My mind was progressively 
opened to see, that it would be fruitless to make further at- 
tempts for reformation among them, to arouse them from their 
lifeless adherence to forms, and bring them to see that something 
farther was necessary, than a compliance with the mere rule or 
law, which made not the comers thereunto perfect. So, after 
some time of close and deliberate consideration, I believed it 
right for me totally to separate myself from this body; which 
I accordingly did, by refraining from the attendance of their 
meetings. 

For the information of the reader, and giving him an oppor- 
tunity of judging for himself of the state of this people, and 
not for the purpose of justifying myself, or wantonly exposing 
them ;. I now proceed to state some letters which I sent to them, 
and the testimony of their disunity with me, with some remarks 
on the latter. I feel nothing but good-will to them and all 
mankind ; and have no other view in the exposing of errors, 
but to promote _ the cause of truth, by sober, yet free, enquiry. 

Some 



21 

Some months after I had separated from them, I sent to them 
the following letter : — 

" To the Monthly Meeting to be held near Ballenderry, 
7 th mo. 1 6th, 1801. 

" When I last came among you to express what then lay upon 
my mind, an attempt was made in a very improper manner to 
interrupt me ; 1 now take this mode of addressing to you, what 
may probably be my final expostulation; I, however, do not 
seek in the smallest degree to prevent your going on with the 
testimony of your disunity, w r hich I understand you have ordered 
to be drawn up against me, I have already in a very public manner 
testified my disunity with you, and object not in the least to your 
making your disunity with me as public as you please. I only re- 
quest a copy of what you may issue on the occasion. But I wish 
to speak plainly and honestly to you at parting, and yet I feel my 
mind covered with true love towards you all. 

" My dissent from you has not been a hasty step. The pro- 
gress of it has been gradual in my mind. You are witnesses, that 
for several years past, I took little share in your deliberations ; 
but when I did attend your monthly meetings of discipline, I was 
mostly a silent suffering spectator among you — the reason was, 
because I could not join with you in the spirit in which you acted, 
and in which you attempted to carry on the discipline; I could 
not join with you in your appointments. None can support the 
cause of truth, where others are concerned^ who do not submit 
to true christian discipline in themselves. You were generally 
lovers of this world. Some of you, in what you called religious 
performances, sought the vain honour which comes from men ; 
hence proceeded a tedious repetition of unfelt expressions, and the 
cold language of the lip. You w r ere led by your passions ; some, 
however, by more malignant ones than others. I pity the poor 
youth, they are so much in the air ; but some of the parents 
and others are also in the air ; and besides, loving the world with 
avidity is a most dangerous species of libertinism, therefore, the 
aged have need to pluck the beam out of their own eyes, before 
they attempt to take the mote out of their children's eyes. I have 
been a witness to these things among you for many years. I 
speak from experience, and long acquaintance with you. With 
regard to the society at large, I had looked for reformation com- 



22 

Ing about in that line, and zealously laboured to promote it; 
but latterly their general state of unsoundness appeared so ma- 
nifest in my view, though with some individual exceptions, 
that after having faithfully warned them, and testified against 
their wrong practices, as long as I felt the requirings of duty 
authorising me in this painful labour, I believed my duty lay in 
separating myself from them ; which I have accordingly done, 
and thus withdrew myself from labour which I was persuaded 
would be unavailing. 

*' I conclude with expressing my sincere wish, that you may 
become so humble, as to find a place of true repentance ; then 
would the lofty come down from their present exalted stations. 
I would willingly add my hope that this might be the case, if the 
feelings of my mind permitted me to do so ; but, alas ! I fear 
your state resembles the Jews', who, though zealous for the law 
and the outward temple, yet made not their hearts clean; to 
whom Christ addressed this language when he wept over the 
city : * If thou hadst known, even thou, at least in this thy day 
the things which belong unto thy peace ! but now they are hid 
from thine eyes/ 

*! Though I cannot unite with you, I retain love unfeigned for 
you, in which I sincerely wish you may do well. 
" Lisbum: Ithmo. 8tk, 1801. john hancock." 

I understand they read this letter in their meeting, and a few 
days afterwards two of their members called upon me, and shewed 
me a paper of their disunity with me. One of them objected 
to my having the liberty of taking a copy of it, and said the 
meeting had directed, that I should not have a copy. But as I 
had it in my possession, it having been handed to me to read, and 
conceiving that I was entitled to take a copy, I accordingly did 
so, and it is as follows : — 

" After a long and dark night of apostacy, in which the true 
church retired into the wilderness, it was pleasing to Almighty 
God, in tho^e latter days, to sound forth the everlasting gospel 
of his beloved son, Christ Jesus, in those lands, making use of an 
instrument well fitted and qualified for that great and important 
purpose. Many in that day received those glad tidings with joy, 
and feeling in themselves the living evidence of that light and 
truth, which he was commissioned to preach, joined in with it, 

and 



23 

and being baptized with the one baptism, were thereby made one 
in spirit, one in faith, and in the Lord's time, and under his. Al- 
mighty power, became one body, even a visible church, to the 
praise of his great name. 

" The same divine wisdom that first gathered this people, saw 
meet to make use of the same instrument to establish a church 
discipline among them, to be as a rule in government under the 
influence of their holy head, Christ Jesus. This has been with 
little variation observed by this people to this day, as an outward 
rule of conduct, to inform the unwary, and those who may be 
inclined to take liberties inconsistent with that high and holy pro- 
fession of religion we are making. This was our beginning, and 
thus were we united. 

" John Hancock, of Lisburn Meeting, had his education 
among us, the people called Quakers, and was an acknowledged 
minister among us. His conduct was orderly, a steady attender 
of meetings for worship and discipline, and a zealous supporter 
of the good order established among us ; and, though he ran well 
for a time, through unwatchfulness, he has latterly forsaken the 
attendance of those meetings which he had contributed to support, 
and his example influencing his children which are at home, they 
also have refrained from our meetings, as well as many others in 
divers places. To hold meetings with other societies without 
the consent and approbation of the monthly meeting, to which the 
party belongs, is advised against, and is contrary to our discipline : 
this he has frequently practised, though tenderly advised against 
it. He also gave encouragement by his presence, together with 
some of his children, and servant, to a proceeding by way of 
marriage, between two of our members, in direct opposition to 
our well known rules on that head, and to the care which friends 
had exercised on that occasion. And of late, he has published 
in print a pamphlet, entitled, " Reasons for withdrawing from 
society with the people called Quakers," containing animadver- 
sions on the Scriptures, and some doctrines therein, which we as 
a society have not unity with. Now, in order to bear our testi- 
mony against this disorderly conduct, (and as, much as we can to 
shut the door against this delusive, false liberty, that has crept 
in among us) we do publish this our testimony against the said 
John Hancock ; nor can we hold unity with him, as a mem- 
ber, or minister, till his eyes are again mercifully anointed, 
that he may see the delusion he has fallen into, and be enabled 

b 4 to 



24 

to condemn that conduct, which we, as a society, have not 
unity with." 

I have been since informed by their clerk, that the monthly 
meeting altered a word in the foregoing paper, by substituting 
one instead of some, in the account of my children who attended 
the marriage. This paper was afterwards read in one of their 
public meetings ; but not until after I had sent them the follow- 
ing note : — 

" John Hancock has taken a copy of the paper handed 
to him yesterday by John Conran and John Barcroft on behalf 
of the monthly meeting of Lisburn : this he conceives he was 
warranted in doing, as a matter of right. He forbears entering 
upon a statement of his objections to the paper, though he thinks 
he could produce solid and substantial objections to almost every 
paragraph; because he believes neither they nor the meeting 
they represent, have open ears to hear or to judge impartially of 
what he might have to answer. He had remained altogether 
silent on the present occasion, only he feared his silence might be 
construed into an acquiescence with the paper, and as perhaps he 
may hereafter state his objections to it in such a manner as he 
may think best ; in the mean time he believes any further expla- 
nation to them on his part, would only have a tendency to lead 
into an unavailing and unprofitable controversy, from which he 
believes it to be his duty to guard his mind. He is assuredly con- 
vinced, that a day is approaching, which will more fully manifest 
the foundations of all, and discover clearly who are those who are 
under the delusion ; whether it be those who are desirous to pur- 
chase truth, experimental truth for themselves at the expence of 
reputation among men, or those who while they are pleasing 
themselves in earthly pursuits, are at ease in their formal and self- 
complacent performances. 

" Lisburn: 7 th mo. 20th, 1801. 
" To John Conran and John Barcroft, and to the 
ensuing Monthly Meeting of Lisburn." 

When a society speaks so highly of its origin, it is a proof to 
me of its present fall. I believe with regard to the Quaker society, 
that it began in the spirit ; but, alas ! its present active members 
are seeking to be made perfect in the flesh. I can only compare 

it 



25 

it to the fair mummy of a body once animated with life, that falls 
to powder on the admission of free air — so some of the highly- 
applauded institutions of this society have appeared in my view ; 
not but I think a solid foundation was laid by the first members of 
this society capable of further extension, if the present members 
had been pure enough to build on it ; but in what pompous 
expressions is their first rise spoken of? — George Fox is held up 
in the same spirit, and nearly in the same style, as some speak of 
the Pope. Thus, superstition is identically the same in every 
fallen church — an attempt is made to deify man and to build on 
him, instead of recurring to that sure foundation, that is the 
same in all ages. It is nothing to me what my ancestors were, 
but it essentially concerns me to know what I am myself. We 
have been long looking backwards ; it is time to look forwards. I 
desire it may be observed, that by what I say of their setting up 
George Fox, I by no means intend to speak disparagingly of him ; 
on a close investigation of his character, making allowances for 
the manners of the age in which he lived, I hold him as a truly 
estimable man ; and I believe, if he were living in the present 
day, he would renounce communion with the society, and many 
of those who are so desirous to follow him in name, while they 
are unacquainted with the spirit in which he acted. In this re- 
spect they resemble the Jews, who prided themselves on being the 
children of Abraham, without following. the example of Abraham 
in such of his actions as were right. 

I now proceed to notice some of their charges against me ; and 
first, as to my absenting myself from their meetings, and my ex- 
ample in this respect influencing my children, I have already 
stated, that I have withdrawn from their society, and of course 
I decline the attendance of their meetings : as to my children, I 
cannot advise them to go to meetings ; for I believe my pressing 
them to keep in this form, would not be holding up the standard 
of true righteousness in their view. Their next charge is, hold- 
ing meetings without their consent— I reject the licence from this 
society to preach, as much as I do the ordination of any other 
men. I believe many of them are incompetent judges of what 
is true gospel ministry, and even some who take on them the rank 
of ministers, are little acquainted with the painful exercises 
attendant on this office rightly entered into. There are men-made 
ministers, and self-actuated teachers, among those who boast 
so highly of the purity of their ministry. My submitting to their 
\ forms 



26 ' 

forms in this respect, has been a grievous burden to me; and on my 
returning the last certificate I had from them, I told them I expected 
I never could take another. If we consider the mixed body, of 
which the monthly meeting who give certificates is composed, how 
can we expect just discrimination in such matters? 

Their next charge refers to a marriage betwen two,* who 
scrupled to conform to some practices which this society required, 
but which they justly considered as unnecessary appendages of 
superstition ; and after due care had been taken to make publica- 
tion of their intentions to remove all appearance of a clandestine 
proceeding, they formed a contract of marriage, which the)'- sub- 
scribed in the presence of a competent number of witnesses. 
I believe it will be found that every requisite essential to a cove- 
nant of marriage was strictly attended to ; but they allege it was 
contrary to their well known rules. This appears to me as an at- 
tempt to bind conscience, as if no mode could be right which 
they did not allow of. But let this society look to the practice of 
their ancestors, which they sometimes blindly and indiscriminately 
quote, and I believe they will find this marriage differs very 
little from what was at first practised among them — they dared 
to differ from the established modes, and I can see no reason that 
should prevent those of the present or future generations from 
judging for themselves how much nearer they may approach to 
true simplicity of manners. Many of the objections urged by the 
Quakers of this day, were made use of by the opponents of their 
predecessors, relating to their marriages. I totally disclaim the idea 
that the institutions of one age should implicitly bind succeeding 
generations. Each generation, nay, each individual, has a right 
to judge for themselves. It behoves them to use this right cau- 
tiously, and to judge soberly, so that they may not abuse this li- 
berty, and on these conditions of soberly judging, I wish to see free 
enquiry more generally spread. They allude to my example en- 
couraging one who lived in my family in the station of a servant to 
attend. I used no influence in this or in any other case to pro- 
cure attendance. But why make the invidious distinction ? Surely 
servants have as good a right to judge for themselves as any 
others. There ought to be nothing in their situation, or in our 
conduct towards them, to cause them to surrender the right 
of private judgment. 

* John Rogers, junior, of Lisburn, and Elizabeth Doyle, then a teacher 
at the school, near Lisburn. 

The 



27 

The society, in its rise, nobly stood against superstition — their 
successors, in name, are fast treading back again to the point from 
whence they set out. As to the question, who are the real liber- 
tines? let the impartial judge, on a strict comparison of the con- 
duct of each respectively. Many in sundry places are withdraw- 
ing from their society, and it is a safe rule to judge by the fruits in- 
dividually brought forth. By this rule let the conduct of all, both 
those who secede, and those who publish this paper, be separately 
tried. We are only accountable for our own actions, and while I 
disclaim being the apologist for the motives of all who have se- 
parated from them, or may hereafter do so, I would say for myself, 
and for many others, that it is not a false, delusive liberty we are 
seeking. We only seek to be delivered from the bondage of super- 
stitious observances and formal compliances. 

I hasten to quit a subject, wherein I have to speak so much of 
what may appear as my own persona! concerns ; and transcribe the 
words of an ingenious author, who, though writing on a subject 
widely different, yet expresses thoughts equally applicable to the 

present occasion. " The cold immobility of some, the affected 

indifference of others, the decided contempt of this man, the list- 
less attachment of another to the doctrine of his forefathers, irri- 
tated self-love, the hatred of novelties, prejudices of ail kinds, all 
the little passions that creep iflto society, the pleasantries which they 
occasion, the sarcasms with which they arm conversation, the 
ridicule with which they endeavour to cover inventors, the epithet 
of innovator which is thrown out against them, all this may retard 
for a few hours, perhaps for a few years, the progress of new 
ideas. Truth, however, overturns all obstacles, and dreads neither 
the clamour of envy, nor the resistance of prejudice, nor the 
opposition of ignorance.'" 



ON WORSHIP. 



Mankind too often mistake the means for the end, and by so 
doing turn into an evil, that which otherwise might have been of ad- 
vantage to. them — so it has fared with regard to what goes under 
the name of worship. The end is to live soberly, righteously and 
godly j at best the public assembling together can only be the means. 



28 

to lead to this end, and yet many have, with contracted vi^frs, 
placed their religion in outward acts, and these being fulfilled, 
mistakenly supposed that the work was accomplished. I know 
many who place their religion, some in going to church, and others 
in going to meeting, — they differ in the mode, and are ready 
to censure each other for their different practices, and yet are 
essentially the same ; one goes to this place and hears sermons, and 
the accustomed round of prayers, the other attends a meeting 
frequently held in silence, and the formalist (a too common cha- 
racter among both) feels not his heart influenced in either, or 
perhaps' mistakes a momentary fervor for true devotion ; and 
having persuaded himself that he has had some good sensations, 
returns again to his old pursuits, and throws off this affected state 
of mind with the same ease as he does his best suit of clothes. 

Devotion is a dedication of heart, to what we believe to be most 
acceptable to God, which certainly takes in most comprehensively 
our duty towards our neighbour — and worship, which is acceptable 
to God, is that constant habitual state of mind, which seeks to be 
conformed to the will of God in all things, and in every pursuit of 
our lives. It is not confined to set times and places, but a true real 
christian offers worship to God in every good action which he does. 
He supremely worships God, when in humility he does justly and 
manifests his love of mercy, not in words, but by deeds. This to 
be sure is a more difficult attainment than to attend now and then 
their appointed meetings. I suppose religious association is useful, 
when it is kept in its subordinate situation, but it has been most 
grievously abused, and on that account some believe themselves 
constrained to bear testimony against the abuse, by refraining 
from the attendance of the usual public assemblies of the various pro- 
fessions. — The worship in spirit and in truth inculcated by Jesus 
Christ, consists in no outward act, neither in hearing sermons, nor 
sitting in silence, abstractedly considered in themselves. Assembling 
publicly together may be useful to stir up one another to good 
words and works, and hence assumes some appearance of a social 
duty ; but surely it is improperly lowering the idea of spiritual 
worship to confine it to the outward act, which is no further useful 
than as it leads forward to the performance of our several duties. 
Like every outward act, it profiteth nothing — but godliness, a life 
conformed to the will of God, is profitable in all things ; and yet 
I believe mankind will not be found to be so dependent on one 
another for instruction as some may suppose. He that will im- 
prove 



29 

prove must look to resources within himself, to be acquired by 
meditation and inward retirement; and the acquiring an ac- 
qaintance with ourselves, this most useful of all knowledge, must 
not be confined to set times and places, but occupy the principal 
attention of the mind, even a considerable part of the time now 
devoted with eagerness to the sordid desire of making money. 
He will make but a poor proficiency in attaining the knowledge 
most essential for him to be acquainted with, who confines his me- 
ditations to the time spent in churches and meeting-houses. It 
has very commonly been objected to reformers in every age, that 
they were sapping the foundations of religion, because they set 
forth the inutility of forms, when they came to be depended on 
as the essence — many having nothing but the form to trust to, were 
enraged to have this flimsy thread-bare cloak removed ; it served 
in the sight of men to cover their interior state of defect, and they 
found it more agreeable to their indolence to wrap themselves 
up in this cloak of seeming decency, than to have their inner gar- 
ments made clean : thus men found it easier to appear religious, 
than in reality to be so. I believe it would contribute to the 
promotion of the cause of godliness, that vice should appear in 
its genuine naked deformity — it would, it must be allowed, shock 
us more, but. then it would more speedily work its own overthrow. 
Vice now in many instances imposes on mankind, and retains its 
ground under the semblance of virtue. The principal current of 
my public labours for many years has been to unmask hypocrisv, 
and this raised up a host of opposition against me, particularly 
among the society to which I belonged ; for surely a fair im- 
posing outward shew was too general among many of them. I 
wish, however, to be understood as speaking with many excep- 
tions. Let us now examine whether unmasking formality tends to 
injure the interests of religion. I think it has a directly contrary 
•effect. The substituting a strict attention to an inward regulating 
principle in preference to a sanctimonious appearance only, is free- 
ing it from the impure mixture, by which it has been adulterated. 
It is not destroying the law, but it is adding a stronger sanction to 
the fulfilment of every thing that is right; so far from opening a 
door to libertinism, it most effectually stops its progress. Liber* 
tinism, in practice, has in vain been opposed by supposed or- 
thodoxy of sentiment-— instead of being repressed it has grown 
most luxuriantly under this treatment; and I verily believe it 
never will be eradicated by such means. A crisis is come 

on : 



so 

on ; palliatives will not do. Let us then fairly meet the grievous 
disorder of libertinism, not by recurring to old forms, this 
will only tend to increase the danger by disguising it; but let 
us labour after individual reformation, by attending to the voice 
of God, that speaks in man through the conscience. This is 
bringing our deeds to the light, and nothing short of it will ef- 
fectually help forward the so much wanted work of reformation : 
until we do thus, all the crying up of forms is only to be compared 
to the empty noise made by sounding brass or tinkling cymbals. 
Above all things I desire the furtherance of the work of true 
righteousness, which, I am thoroughly persuaded, can only be 
promoted by meeting the growth of evil, by an all-powerful 
principle which I have now recommended, which alone is able 
to repress it. 



ON CONSCIENCE, 

CONSIDERED AS THE GREAT TEACHER, IN PREFERENCE 
TO ALL OTHER INSTRUCTION. 

Conscience is the manifestation of the will of God, made 
in the hearts of all and every one of the children of men— it is 
through this medium that God speaks intelligibly to the attentive, 
obedient mind. To become acquainted with its gentle whisper- 
ings, it requires a due degree of abstraction from worldly pursuits, 
and a restraining the tumult of the passions — then the voice of God, 
or the checks of conscience become intelligible, and are distinctly 
heard. This is the ray of the divinity in man, and by this means 
man is formed not corporeally, but mentally after the image of 
God — by attending to it he is graciously made a partaker of the 
divine nature : it is called the grace of God, his unspeakable gift— 
the measure of his spirit given to profit withal, and is described by 
various figures expressive of its operations — the light, because it 
makes manifest — the little leaven, which gradually leavens the 
whole lump — the talent committed to us to occupy with. All 
nations and countries bear testimony to it under one name or ano- 
ther — the poor untutored Indian admits the good spirit — it whispers 
peace in his heart, and when he attends to it and obeys it, he does 
well. I have met with but very few who denied its influence when 
the matter was properly explained to them—they might indeed 

cavil 



/ 31 

cavil at some of the terms made use of to describe it, but yet they 
acknowledged the essential part, when they admitted that they felt 
that within them which reproved for sin, and which must be of 
divine origin, because of its powerful effects on the mind. It is 
adapted to the diversified states and conditions of mankind, it 
speaks peace for doing well, and most powerfully brings under con- 
viction for doing ill ; and if this voice of conscience is unreservedly 
obeyed, and made the rule of life, mankind would come to be in- 
structed that their faith stands not in any book or outward written 
testimony, nor in the imputed righteousness of Christ, but in sub- 
mitting to the operation of this unspeakable gift of God, which 
manifests itself by its fruits, and produces holiness of life and con- 
versation. 

I have made these matters the subject of deep and reverent en- 
quiry ; and the more I have examined them, the more my mind 
has been confirmed in the persuasion, that this doctrine is truth, 
and is no lie. 

Yet, however powerful the operation of conscience is, its voice 
may be easily drowned amid the tumult of the passions ; and men. 
from having shut their ears against it, may bring themselves to 
disbelieve the reality or sufficiency of such an instructor. But 
let us only follow in obedience to its instructions — we shall be- 
come more familiar with it — those who are faithful in the little 
become rulers over more. The inveteracy of old established 
habits also frequently prevents us from seeing some practices 
and customs to be evil, which really are so. 

This principle, holy in itself, has been likewise oftentimes 
abused j and by imagination, being mistaken for its dictates, 
enthusiasm has been strengthened. I have known many who 
have attributed all their own fancies to its leadings, and brought 
it by such means to be confounded with fanaticism. What has 
tended much to strengthen this error, is, that many have conceived 
of this divine principle, by what they have heard from others, 
instead of being acquainted with its limitations and restrictions for 
themselves. The cure consequently lies in an acquaintance each 
for ourselves with its secret intimations j and then I believe many 
would find the reality differed much from the fancied apprehension 
of it, which they had received by tradition. But I cannot con- 
ceive that any book has a claim to the title of the Word of God. 
God speaks intelligibly in the hearts of his creatures. What are 
called the scriptures were 3 written by different men; wrth different 

■ : : views ; 



32 

views ; and by no means form an uniform whole. If the know* 
ledge of the Scriptures were essentially necessary to doing well, 
I cannot think so many nations would be left without the know- 
ledge of them. Many parts of them are contradicted by others, 
so that every sect and all parties have found some things in them 
to support their ideas, however extravagant they might be. They 
come into our hands with all the disadvantages of transcribing and 
translating. And besides, many parts of them are expressed in 
highly figurative language, liable to be much misunderstood. Let 
us speak a plain language, without mystery or metaphor. Religion 
is very simple, let us then simplify the terms : for want of ex- 
pressing simple truths in simple terms, mistakes of most dangerous 
tendency have passed from hand to hand, among which I conceive 
to stand foremost, the doctrine of the imputed righteousness of 
Christ. 

Calling a sinner to awake on these grounds, is like blowing a 
shrill trumpet to awaken, at the same time that a stupifying 
draught is given to put them to sleep again ; and thus, though a 
momentary fervor may be raised in such, they shortly sink back 
into their slumber. They are told they are sinful ; but at the 
same time they are taught to depend on what has been done for 
them, and not on their own submission and obedience to the 
operations of grace. I think I am thoroughly sensible of the 
frailty of human nature, and herein is evidently manifested the 
goodness of God in giving us a guide through the intricate, thorny 
paths of the wilderness of this world, that we are not left to grope 
the way unassisted ; the help is offered, but man may refuse or 
embrace, and it requires a cooperation on our parts to render it 
effectual. Of the truth of this doctrine I am thoroughly persuaded, 
and I am not ashamed to publish my sentiments to the world ; and 
though many honest minds may have different opinions, let us not 
harshly judge one another, but remember that according to the 
sincerity of the heart, man's acceptance with God stands. Al- 
though I think the doctrine which I have, hinted at, leads to an 
unsafe conclusion, I am very far from charging its supporters with 
improper motives, without discrimination ; neither do I throw out 
these remarks in the spirit of controversy : I submit them to can- 
did observation, and then leave them. I wish to cherish a dis- 
position to hear what any may calmly have to object to my 
doctrine or conduct ; though, at the same time, I would have it 
understood that I decline entering into any controversial 4*fence 

©f 



33 

of my sentiments ; for it has often happened in such oases, that 
while the parties have been contending about the exterior of 
religion, they have lost the very essence of it, Love to God 
and man. 

If we only are willing to lead godly lives, we should find that the 
scriptures were not the pillars of christian faith ; the best parts of* 
them are only like the scaffolding, which, when the building is 
erected, may be advantageously removed. But the laying so much 
stress upon them proves to me that the people in a general way are 
unwilling to come to dig to the foundation for themselves : the 
revelation of the will of God in the heart, on which foundation a 
building of holiness of life can be erected ; every other building is 
only on the sand, and in the day of trial will fall, and great will be 
the fall thereof. Because the people have not built upon this rock> 
on which purity of manners can only be established, it has happened 
that many have, in the season of trial, fallen into real infidelity, and 
a still greater number, while they wish to retain the form of godli- 
ness, are denying its power. But it is necessary to discriminate 
between that infidelity or spirit of unbelief which leads into laxity 
of practice, and the cry of infidel which is raised against those who, 
from pure conscientious motives, cannot join with the traditionally 
received opinions of the multitude ; many of whom join the popular 
cry of " Great is Diana of the Ephesians ;" while the greater num- 
ber know not for what purpose they are come together: and I know 
of none more ready to raise a clamour,, than those who have nothing 
of religion but the form. Yet it is far from my intention to involve 
in an indiscriminate censure all, who may be alarmed at my sen- 
timents. I have no doubt but many honest minds are frightened. 
I feel much for these ; and if I could, I would wish to avoid giving; 
such offence ; but in the cause of what I believe to be truth, I dare 
not but speak out. Let me advise such honest minds to keep cool, 
and guard against being inflamed either by their own prejudices, 
or the prejudices of others; and in due time, perhaps, some of 
them may see cause to be less alarmed. 

My mind is sorrowfully affected with the prevailing degeneracy 
of the people in every rank and condition of life, and the more I 
see of the present state of the world, I am more fully confirmed in 
this apprehension, so painful to a feeling mind. This state of de- 
pravity has grown up, flourished and encreased under the appear- 
ance of a high profession. I fear that too much stress has been 

& laid 



34 

laid on forms, and on a supposed soundness of belief, and therefore 
I believe the remedy will lie in recurring to that sound principle of 
conscience implanted in the heart, which leads to true morality 
or (in other words) to purity of life and manners. The evil has 
arisen by departing from this principle, and substituting belief 
instead of practice, and the only way to remove it and the hurtful 
consequences which have arisen, must be in coming back again 
to soundness of practice ; then would men be instructed to see 
their duty in a more extensive point of view, than many have 
hitherto conceived of it ; that their duty towards God lay much 
deeper than a bare assent to creeds and systems, and their duty 
towards their neighbour took in a more extensive circle of obliga- 
tion, than what at present appears to be comprehended by the 
deficient morality which passes current in the world. 

It is very necessary for the professors of Christianity seriously 
to enquire, what their profession has done for them ? Have they 
not as much vice among them as those nations whom they style 
infidels ? The vices more immediately belonging to civilized 
life, and the vices of savage life, differ in appearance ; but I fear 
the total amount is great in both ; the nations calling themselves 
christians stand, indeed, greatly in need of reformation. 

My aim is to point out conscience as a guide for actions, and 
especially to endeavour to turn the attention of the people more 
to sound practice, than to speculative traditional opinions. But I 
feel myself unequal to the task of defining to others, to the full 
extent, my ideas of conscience — these are better felt than ex- 
pressed; and it is to individual feeling I wish to direct: yet I 
desire to avoid expressing myself in any way which may look 
like mysticism. Objections have been raised against conscience, 
because some suppose its efforts have been ill directed, as many- 
plead conscience for various practices, which others allege con- 
science to excuse them from : thus, they say, conscience varies 
in different persons. I attribute this rather to our allowing er- 
roneous sentiments and notions to mix with conscience, which is 
pure in itself; and besides, by conscience we may judge more 
particularly ot our actions than of opinions ; the latter may require 
a further effort of the mind to develope. I perceive the difficulty 
of attempting to speak clearly to the very different apprehensions 
of those who may read this little work — our faces do not differ 
more from each other, than the complexion of our minds, which 

take 



55 

take their colour from surrounding circumstances ; and language 
Ivhich may appear familiar to one class of readers, may not be 
understood by others. Sects differ much from each other in their 
peculiar phrases, and the terms of expression of one society fre- 
quently are as unintelligible to others, as the language of a 
different country may be to its neighbouring nations. I therefore 
express my ideas, I trust, with becoming diffidence and humility, 
requesting my readers to examine, and judge for themselves. A 
French writer aptly says, " Conscience is more to be depended 
on in these cases than science. Every one is obliged to seek 
truth for his own good and prosperity : he would otherwise be- 
come covetous, ambitious, wicked, superstitious, and even a can- 
nibal, according to the prejudices and interests of those entrusted 
with his education : this search after truth is to be done by the 
means of a simple heart : the senses and understanding may err ; 
but a simple heart, though it may be deceived, never deceives : 
it never feigns to understand what it does not understand, nor to 
believe what it does not believe : it does not assist to deceive 
itself, nor afterwards to deceive others. Thus, a simple heart, 
far from being weak, like those of the greater part of mankind 
seduced by their own interest, is strong, and such as is required 
in the search after, and preservation of truth. Truth may be 
compared to the dew of heaven ; to preserve it pure, it must be 
collected in a pure vessel." 



ON SIMPLICITY OF MANNERS. 

I am aware of the difficulty of attending to what may be con^ 
sidered the lesser matters, and at the same time riot attributing 
too much consequence to them. Religion consists not in the 
cut or colour of a coat, or in external dre-s, merely considered 
in itself; and yet simplicity is agreeable. — Clothes are for use, 
and not for shew ; and a vain mind is gratified by the observance 
of the fleeting and varying fashions of the times. So likewise 
with regard to modes of speech — it may be well to look at the 
origin of customs to see the impropriety of supporting them. 
Addressing with titles of honour, and using the plural number 

c 2 instead 



36 

instead of the singular, originated in flattery and pride ; and there 
appears to me a glaring absurdity in calling the months and the 
days of the week by the commonly received names — the nume- 
rical order is^ more simple, and the adopting of this mode was a 
stand against the many-headed monster, Superstition. For their 
rational singularity in these respects, the first Quakers were the 
objects of much ridicule. I am satisfied many acted on pure 
motives in their opposition to absurd practices ; but what con- 
tributed in some measure to bring an adherence to these scruples 
into disrepute was, because many of their successors were stiff 
in these outward matters, while they neglected more essential 
things : these things ought they to have done, and not left the 
others undone ; and a scrupulous attention to the smaller matters 
while the greater are neglected, is hurtful to the persons who 
act so, and becomes truly ridiculous in the view of others, who 
are desirous to examine into things closely and not superficially. 
I wish the narrow distinctions of sects to cease, and that dif- 
ference of manners may no longer be the badge of a party ; but 
that all our customs and practices may be brought to the test of 
rationality — then would reformation and genuine simplicity of 
manners prevail, both in the greater and lesser duties of life. 



ON WAR, 

AND THE CONSEQUENCES OF DISCORD IN PUBLIC AND 
PRIVATE LIFE A REMEDY PROPOSED. 

BY many of the hot zealots of the day I suppose I am reckoned 
deficient in christian belief, because I cannot bring my viewt 
to their narrow system. On the present subject it is probable 
I may be thought to believe too much. But I am content ; this 
is a subject of which the disapprobation or abhorrence is closely 
connected with the christian virtues. Let others wrap them- 
selves up in the lazy belief of a system; for myself, I had 
rather be practically religious, than appear to be so only in spe- 
culation. War has been encouraged and promoted for ages by 
most professing christians, and yet I firmly believe that wars in 
every age have been contrary to the divine law of God revealed 

in 



37 

in the heart of man ; but the bias of education and example, 
and strong deep-rooted prejudices have prevailed to strengthen 
the evil passions to carry on this horrid trade. 

The history of the Jewish wars as recorded in the Bible, and 
implicitly believed to have been undertaken by divine command, 
has contributed its share to the continuance of this evil. I wish 
to clear religion from this reproach, and I again repeat my firm 
persuasion that God never commanded these or any other wars 
to be carried on. To particularize all the instances of atrocity 
perpetrated by the Jews in their wars, and said to be sanctioned 
by divine command, would be tedious and unnecessary in the 
present place; but just to mention one; — I cannot believe that 
God ever inspired that war-song, wherein Jael the wife of He- 
ber is pronounced blessed above women for an act of treachery 
and cruelty ; see Judges, chap. 4 and 5. What would be our 
feelings to read such an account in any other book ? Yet the 
Bible cannot sanction error, or change the nature of right and 
wrong. What is now cruel and treacherous was so always. 
There can be no change of dispensations to make that a virtue 
in one age, or in one country, which would be a crime in the 
present day. The opposite natures of vice and virtue are im- 
mutable. To me it is most shocking that what is called religi- 
on, has lent its aid to sanction such deeds. We have even had 
wars called religious ones, as if religion could be supported by 
what is so contrary to itself ; for religion, if it were attended to, 
would cause wars to cease, even to the remotest corners of the 
earth. A very slight partition divides between offensive and de- 
fensive wars. I can perceive but little difference ; for when war 
is begun, they so often change sides in offence and defence, that 
no side can lay just claim to the confining themselves exclusively 
to defence. 

That cannot be good, which has a tendency to produce so much 
evil, and it is impossible to carry on a state of warfare, without 
violating, in an eminent degree, the christian virtues. It brings 
every vice, robbery, murder, and lust in its train, and is destructive 
of the mild and genuine characteristics of true religion, meekness, 
forbearance, and forgiveness of injuries. We can scarcely picture 
to ourselves a more dreadful scene than the march of a victorious 
army, or the retreat of a defeated one. This scene, when viewed 
by a feeling mind, cannot fail to move the heart $ but I am afraid, 

c 3 that 



38 

that with many who hear of it only at a distance, their horror 
at its enormity is lessened ; and while they sleep in security them- 
selves their self-love causes them to be indifferent to the sufferings 
of others, or even to approve of them, if by such means their own 
interest is apparently promoted. Thus, the spirit of war gains 
strength in theory, and the mind being vitiated by erroneous senti- 
ment, is ready to practice ; which causes many to act in this dread- 
ful business, when opportunities and circumstances bring them into 
situations of temptation to action. Step follows step, and as the 
ascent to virtue is progressive, so likewise is the descent to error. 
In this case erroneous sentiment powerfully strengthens in wrong 
practice, 

War has had its advocates, among all classes. Poets have cele- 
brated it with mistaken and misapplied praises ; and philosophers 
have attempted to varnish over its deformity, by specious yet false 
reasonings. History, as well that of the Jews as of every other 
nation, has been little more than the annals of blood, and the 
records of crimes. Those styling themselves ministers of the 
gospel, in many instances have lent their aid, and joined the con- 
fedeiacy against peace. I also believe many honest minds, partly 
through fear of doing wrong, and in part from an unwarrantable 
timidity, have hesitated to examine into these things for themselves. 
They were afraid to examine into the validity of scripture ; and to 
get rid of some glaring inconsistencies which stared them in the 
face, they bewildered themselves with confused ideas of a change 
of dispensations. 

I have for several years firmly held the sentiments which I 
now express ; but I was restrained by various motives from pub- 
lishing them so fully. I dare no longer keep silence, but feel it 
a duty which I peculiarly owe to mankind, at whatever risque, to 
offer to their consideration the result of my serious enquiry. I be- 
lieve a'l resistance in private life to endanger the life of a fellow 
man unjustifiable, and I know of no object to be possessed in this 
wori.l, property, liberty, and even life itself, but what would be too 
deavly purchased at the expence of war, or the destruction of our 
fellows singly, or in greater numbers. If we cannot keep those 
things by quiet and peaceable means, it is the business of a chris- 
tian to submit, and patiently to suffer — it is better to suffer wrong, 
than to do wrong — and although this disposition by many would 
be called cowardly and mean-spirited ; yet I am convinced more 

true 



39 

true fortitude is discovered by patiently enduring, than by re- 
senting injuries. The victory over our own passions is the only 
one worth the attaining ; and besides, when the mind is brought 
into this disposition to bear and to forbear, I believe oftentimes 
many means of escape from the threatening dangers, are pro- 
videntially opened — gentleness frequently disarms fierceness : and 
even though we may be more closely tried, in the greatest ex- 
tremities, a strength of mind may be acquired through the exer- 
cise of resignation, which enables to bear up under the severest 
trials. 

War is a compound of every species of evil ; how deficient 

then must be that system of religion and morality which sanctions 

it ? It in a peculiar manner stirs up the angry passions ; for my 

part, I cannot suppose any one to be under the influence of a 

mind, similar to what was in Jesus Christ, who could slay his 

fellow on any account. It is contrary to the doctrine he always 

taught. I have heard of some who, while they were destroying 

their brethren of the human race, boasted highly of their christian 

raptures ; these men, however sincere their intentions might 

be, I can consider in no other light, than under a delusion, and 

carried away by the warmth of their passions. Many miscall 

their passions by the name of virtues. Oh ! the crimes of 

wars ! I shudder at the recollection of the horrors attendant on a 

state of warfare, where all the evil passions are let loose, and 

where commonly both sides are equally guilty. Ah ! poor man, 

what miseries dost thou bring upon thyself, and upon thy fellow 

men, by giving way to thy evil passions, in direct opposition to 

the gentle intimations of the voice of God in thine heart, 

pleading with thee to do justly, to love mercy, and to walk 

humbly J I have attempted slightly to sketch the evils, the dreadful 

evils man brings upon himself in public life, by his disregard 

to this secret monitor : but when my attention is turned again to 

private life, when I behold the feuds and quarrels in the lesser 

circles of neighbourhoods, and families, my heart bleeds afresh 

for the manifold miseries under various shapes, we bring upon 

ourselves. This state of misery is assuredly not of God's ordering. 

We fall into it through the abuse of our free agency which is left 

to us, that we may, by having the liberty of choice, be justly 

accountable for our choice. I have pointed out some of the mighty 

evils which we behold so widely overspreading the fair face of the 

earth ; but where shall we look for a remedy ? These things have 

c 4 com© 



40 

come upon us, because many placed their religion only in belief, in 
opinion ; with many it evaporated in fine sentiment — now in 
the opposite conduct we must look for the remedy. It is not what 
a man thinks, but how he acts, which renders him acceptable to 
God ; and it is by a close attention to his law of justice, mercy, and 
peace, that we can be redeemed from this corrupt state, and know 
salvation from sin. In the heart of man, the evils had their 
origin by his disobeying this pure law — and in the heart we must 
look for the remedy. Be conversant with thyself; know thy own 
frailties ; study to find out thy own wrong biases ; be sufficiently 
humble to admit thy weaknesses ; and then watch and guard care- 
fully against them. Attend to the voice of truth which speaks 
within, and may truly be said to speak from heaven, then many 
things would be shewn to thee to be wrong, which thou thoughtst 
but little of before, or perhaps esteemedst innocent and harmless, 
and even some of them praise-worthy. Sin, then, would become 
exceedingly sinful in thy view ; thou wouldst then strive against 
it, not in the feeble drowsy manner of the formalist, but with 
all thy might; thou wouldst let no action of thy life escape close 
investigation ; thou wouldst impartially examine the motives of 
thy conduct, which, without this close inspection, would often elude 
thy own observation : then thou wouldst perceive war in every 
shape to be unlawful, and avoid the miseries of private life, by 
subduing thy passions and regulating thy will by the standard of 
rectitude. Thou wouldst discharge thy several social and relative 
duties with propriety ; this is what would make us in our several 
stations good, tender fathers, obedient, teachable children ; 
masters and servants faithfully discharging their duties to each 
other. This would reconcile the seemingly jarring interests of 
rich and poor ; and in short, gradually introduce, as individual 
reformation is experienced, the rule of peace and righteousness 
in the earth. The views of mankind would not be turned to look 
for the outward coming of Christ, with the pomp of martial dis- 
play, as some suppose, but the kingdom of heaven, the rule of 
righteousness and peace would be sought and found in the heart 
individually. In this state the import of Christ's prayer would 
be truly known, and experimentally found to differ much from 
the unfeeling repetition of it so common in the mouths of many, 
*' Thy kingdom come, thy will be done on earth, as it is in 
heaven 1" Then surely wars and discord would cease both in 

public 



41 

public and private life. We need not look to a distance for the 
coming of this time, it is nigh thee in thy heart, and if thou obey- 
est its rule, thou mayst witness it to be already come, producing 
righteousness and its attendants, Joy and Peace. The obedience 
to this power, with the practical experience of its operation, is 
that only which I can account to be true and undefiled religion, 
and no man is any farther religious than he is acquainted with it ; 
and I charitably trust that many do know of its power, who under 
various and differing forms are entangled with the hand-writing 
of ordinances and the mists of a wide overspreading superstition. 
But this experimental and effective religion will stand, when al! 
these mists shall be driven away, and the spacious buildings erect- 
ed on the sandy foundation of error shall be thrown down, and 
their places remembered no more. 

I now draw to a conclusion. — In this publication, as well as in 
my former * Reasons,' I have wished to be as brief as I could. 
I have not studied systematic arrangement, but followed the train 
of thought as it arose in my mirtd, without endeavouring to» 
cramp it by frigid rule. I throw out hints rather to induce others 
to think, than to enforce my sentiments ; for I have no disposi- 
tion to intrude my thoughts on any. 

Let the many judge of my writings as they please. I rest sa- 
tisfied with a consciousness of the honesty of my intentions ; my 
mind is supported by an internal sense of approbation, for having 
ventured to speak out; I am not dismayed by clamour, from 
freely expressing my sentiments— -and in so doing I rejoice that 
I have preferred the testimony of a good conscience to the favour 
and approbation of men : and, however some may hesitate, or 
refuse to allow me to be a christian, I am not moved thereby. 
If I cannot stretch my belief to their standard, I wish to square 
my conduct by christian practice ; and under present feelings, I 
can truly say, I love all men, and feel a disposition, which as 
far as opportunity may offer, I trust, would be willing to do good 
to those, who revile and speak evil of me. 

I have no disposition to promote a spirit of floating speculation 
without practice. I recommend to others, and I wish to follow 
the advice myself, to attend very strictly to conduct. Let us 
lay the foundation in endeavouring to act well, and then we need 
not fear to examine soberly with the greatest freedom. It is 
conscience, or a sense of wrong conduct which makes cowards, 

and 



42 

and causes many to catch at supposed orthodoxy of sentiment, 
to makeup for their wrong conduct. Yet I fully believe, light 
and truth will spread in the earth, and in this hope I feel con- 
solation amid the trials and exercises of the present times. 

I have seen two publications intended as answers to mv for- 
mer pamphlet — One appeared some time ago, without a name ; 
but it was not on account of its being anonymous, that I have 
passed it unnoticed. I intermeddle not in controversy. — Since 
I concluded the foregoing pages, I have this evening seen ano- 
ther, signed, Samuel Tucker. — I make no further reply. 

The cause of calm, rational enquiry is not supported 
by the biting invectives of an acrimonious reply ; neither would 
it be aided if I made a rejoinder in the same spirit. 

My two pamphlets, and the replies to the former one, are 
now before the public — let the impartial weigh, examine, and 
judge for themselves. I submit my sentiments to sober investi- 
gation. True religion consists not in the fancied conversion 
of an hour ; but in the general tenor of a well regulated life. 
Hasty impressions are seldom lasting, but are often as hastily de- 
faced ; and thus the heart is IqR destitute of sound principles of 
action. 

Lisburn, 28th of 8th month, 1801. 






THOUGHTS ON MUSIC, 

AND A CONFORMITY TO THE CUSTOMS OF THE TIMES. 

I have believed it right for me to separate myself from all 
sects, and I trust I am not disposed to view matters on a sec- 
tarian plan ; and yet in separating from an outward society, I 
am desirous to steer clear of a prejudice, which might lead me 
to reject any scruple merely because it was the practice of the 
people from whom I have separated. I wish to try and examine 
for myself, and to bring every thing to the test of sound reason, 
neither adopting because it is practised by others, nor rejecting 
because those who err in many things, may have adopted that 

which 



which is proper and right in other cases. I think I have per- 
ceived a risque on this hand, lest some in seeing the dangers of 
formality, may incline to the errors of an undue liberty — I there- 
fore offer my sentiments on these subjects to serious consideration, 
and as one earnestly desirous of the real interests of all, submit 
this cautionary address to warn, where I think there is a like- 
lihood of danger arising. If we act in a proper spirit, I believe 
we may be thus helpful to one another, by pointing out where 
danger lies. 

I most earnestly desire that in the present separating from 
fallen churches we may throughout act on sound principles, and 
manifest that we are not seeking any undue liberty. I am well 
convinced that this is the ground on which several of those 
have acted in divers places, who have lately withdrawn from 
the Quaker society. 

Music appears to me to be attended with many snares — it in 
my view has an evident tendency to enervate the mind — the 
time employed to learn it, might be applied to procure more 
useful knowledge : I wish the instruction of youth to be directed 
to the purpose of calling out the latent energies of the mind, 
to strengthen rather than to, enfeeble ; the latter, I fear, may be 
a probable consequence of a taste for music. It operates on 
the passions, and rousing the passions tends to weaken the powers 
of reason. Music sometimes is employed to incite to war, and 
at other times to promote a light, airy disposition ; in both in- 
stances having a tendency opposite to the spirit of genuine reli- 
gion. That it has a hurtful effect on the mind, I appeal to the 
conduct of many of those who follow it for a profession. It may 
not have so hurtful an effect, where it is not so closely followed; 
but it is dangerous to meddle with poison, even in very small 
doses. It is said to have its origin in nature ; for my part, I 
only consider it as the mimicry of nature ; and besides, if it 
even possessed more of nature than I conceive it does, the fol- 
lowing after nature requires to be corrected by grace — many 
things may be according to nature, in which it is not expedient 
to indulge, for the true use of nature must be circumscribed by 
the law of grace : by attention to this divine law we shall be 
led to self denial; this most powerfully strengthens the mind, 
and leads forward those who submit to its salutary restraints 
in the path of rectitude. I am not of a gloomy cast of mind, 

I neither 



44 

I neither wish to practise moroseness myself, nor to recommend 
it to others ; but I firmly believe, that it is on the basis of self- 
denial that the christian virtues must be built. If we are not 
careful to keep the principle of self-denial in view, we may run 
into practices equally wrong with the formalities from which we 
have separated. In attempting to free ourselves from the tram- 
mels of sects, before we assimilate to the usages and manners of 
the present day, let us first carefully examine, whether they 
are founded in rationality, otherwise, we may blindly adopt 
very inconsistent practices. 

I think the Quakers erred in being exact in some outward 
matters, while they neglected, in too general a way, the more 
essential duties ; hence arose their stiff formality. Let us, how- 
ever, rather look at the ground and origin of these matters, than 
at the manner in which this people supported them. It would be 
a want of true liberality, in an over eager desire to get rid of 
sectarian distinctions, to avoid following practices right in them- 
selves, because others had used them, and in some instances had 
abused them. Though the cut and colour of a coat be immaterial, 
simplicity in dress, and avoiding a compliance with the ever-fleeting 
fashions of the times, are things right in themselves, independent 
of all other considerations. The common mode of speech is very 
corrupt — to adopt names for the months and the days of the week, 
from the exploded superstitions of former times, appears absurd. 
What can be more simple and agreeable than to call them first, 
second, &c. ? The giving the titles commonly used in speaking 
and writing is contributing our support to nourishing aristocratic 
pride, and continuing a corrupt custom. Let us seriously examine 
whether going back again to former superstitions will have a 
profitable tendency to pull down the mighty mass of super- 
stition ? Or how will adopting practices wrong in themselves in 
conformity to the customs of the world, be useful in advancing the 
work of reformation ? I speak it with regret, but I fear the 
customs and the morals of the many in every rank and situation 
in these countries are very corrupt ; and I am led to this painful 
conclusion by a close attention, joined with a pretty general know- 
ledge of them. I lament that I have to say so ; but such, I be- 
lieve, is their real situation. I love my fellow men, but I believe 
the way for me to contribute my mite towards the work of re- 
formation, is not to join with them in their various errors, but to 

point 



45 

point out the dangers on the right hand and on the left. A con- 
scientious mind cannot confederate with wrong; it would sully the 
purity of such who should do so, and be hurtful to those with 
whom they might join, by strengthening them in their improper 
habits. 

I recommend a close attention to the restraints of a necessary 
self-denial; without a watchful care on this hand, many will be 
in great danger, and may suffer much loss, yet through all I fully 
believe the work of reformation will advance. Being of no sect, 
neither old or new, I do not feel myself accountable for the 
conduct of others, nor are others accountable for my conduct ; 
we must stand or fail by our own acts. Each is to be judged by 
the fruits brought forth individually. But I feel it a duty to 
let my thoughts be publicly known on these subjects. 

To pass through the present awful crisis with safety to ourselves, 
and some little degree of usefulness to others ; it requires close, 
watchful attention. We had need carefully to examine on every 
side ; for some things viewed only on one side may appear 
plausible, but when closely looked at all round may then be seen 
to be very contrary from what we at first took them to be. It 
is necessary to examine men and things very narrowly, and from 
this close investigation to form our judgments, and deduce sound 
principles of action to regulate our own conduct. In my own 
particular, I am equally desirous to avoid right hand errors and 
left-hand errors ; the path of rectitude has the dangers of formality 
and hypocrisy on one hand, and of libertinism on the other. Let 
us examine with deliberation, and act with firmness ; and this 
is the way to leave the example of a steady, consistent conduct ; 
for the natural result of taking up matters hastily and lightly, in 
speculation, causes a deficiency of proper firmness in conduct. I 
greatly dislike an austere, harsh demeanour, and yet in reviewing 
the general character of the present age, I fear it is wanting in 
firmness and energy. — This is one of the bad effects of the old 
system, which had so great a tendency to enervate by keeping 
in the trammels of superstition, and preventing the mind from 
rightly expanding, so that when this restraint is hastily taken off, 
there is a danger for want of being- formed to a solid energy 
of character, of running into some extravagancies. This, how- 
ever, may be guarded against by circumspect deliberation ; and 
this caution will be found absolutely necessary to enable us to 

act 



46 

act with propriety in the present awful and momentous period. 
To labour after a well regulated conduct in every particular, 
strengthens the mind to come up in the proper discharge of the 
circle of our various duties ; and qualifies to examine and detect, 
with boldness and firmness, the many errors that so evidently ap- 
pear in the different systems of what passes for religion in the 
world. A consistent, firm conduct, formed on the basis of self- 
denial, is in my apprehension a sure preservative and protection 
to the mind in the search after truth, and shields from the various 
dangers to which otherwise this necessary investigation would 
be exposed. 

Lislmrn : 9th of I Oth month, 1801. 



FRIENDLY EXPOSTULATION, 



ADDRESSED TO 



THE PEOPLE CALLED QUAKERS. 



X HE Author, in penning the ensuing address> has particularly in 
view, the members of this society in Ireland, with whom he has 
more intimate knowledge, arising from long personal acquaint-' 
ance. But, as probably these pages may be perused by some in 
Britain as well as in America, he suggests the idea, that many of 
the observations being of a general tendency, will be found equally 
applicable to the state of this society in these countries. He is 
further strengthened in this opinion from the little acquaintance 
he has had in England, and from opportunities he obtained of 
examining the characters of some, who came from the other side 
of the Atlantic. 

The ensuing pages are more particularly relative to those, who 
are, or have been members of this society, to whom the account 
of some particular customs or usages may be more intelligible — yet 
it is presumed that other readers may find some interesting circum* 
stances mentioned, which may tend to general utility. 

Lishurn: 28th of 2d mo* 1802. 



FRIENDLY EXPOSTULATION, 



1 Have already in two publications * freely assigned my reasons 
for separating myself from your society. I thought it was a duty, 
which I owed to the public at large, explicitly to state my senti- 
ments on sundry important subjects. An interval has since occur- 
red, spent mostly in calm retirement, in which I have often 
seriously meditated on the subjects, and I find my mind fully con* 
firmed with regard to the rectitude of the steps which I have taken. 
Nothing which has passed in my own mind, the conversations 
which I have heard, or the perusal of the controversial pieces, to 
which my former publications gave rise, have caused me to change 
the sentiments that I then expressed. 

I feel a desire to address you in this manner. With regard to 
many, I expect it will be altogether unavailing, yet there are 
innocent minds, some of them much tinctured with prejudice, on 
whose behalf I am deeply interested. I wish their eyes to be 
opened, that they may see for themselves ; and on their account 
principally am I engaged to make this friendly expostulation. 

In looking over the society, I divide them into several classes. 
Of each respectively, I may say a few words. Some honest 
minds, long in the habit of going on in the accustomed track, 
without much deep reflection, are alarmed ; they are timid, and 
afraid to venture to let in a doubt of the infallibility of their little 
system, and round of performances. They go to meetings regu- 
larly at home, and frequently venture to leave their worldly 
concerns to attend their general meetings abroad. They engage 



* 1. Reasons for withdrawing from Society with the People called 
Quakers. 

2. Additional Observations. 

in 



51 

in what is called church discipline : and these acts being accom-> 
plished, they are ready to think they have fulfilled the whole duty 
of a christian. I doubt not but many of them have much sincerity, 
and in proportion as that prevails in their minds, they will find 
acceptance in the divine sight. But many of these inordinately 
love the world, and consequently do not sufficiently bear the stamp 
of men of God, hating covetousness. Some have been asleep in 
the day of ease, and drawing much of their consolations from the 
things of this world. They have been suddenly awaked by the 
cry which has been set up against innovation*, and without 
staying seriously to enquire for themselves, whether that was 
really the side, on which danger was to be apprehended, they 
hastily arose like men out of a dream, and joined in the general 
tumult against every thing which they considered as new. If 
they had been possessed of clear vision, I think they would have 
discovered, that luke-warmness and a worldly spirit were greater 
enemies to the cause of righteousness, than this so much dreaded 
reformation being pushed too far. I am grieved on account of 
many of you. Some of you were willing to go a certain length 
in the cause of reform ; but what did hinder you ? Having made 
a beginning in the spirit, why sought you to be made perfect in 
the flesh ? There once was a time, when we could have taken 
sweet counsel together. Some of us believed ourselves called 
upon to go forward — you stopped short — this caused a separation. 
I feel my mind covered with much love and affection to the sincere- 
hearted in this class. 

I now come to address myself to a description of members of the 
society, respecting whom I have much solicitude, to some thought- 
ful, liberal-minded persons, particularly among the youth. While 
I have hopes of some of these gaining a firm establishment in 
righteousness, I have also my anxious fears. I am afraid of you 
being gradually leavened into the spirit of the world : this would 
enfeeble you, and produce sensations opposite to true christian 
courage. I fear some of you have already suffered loss in this 
respect, and are in great danger of still suffering greater. Re* 
ceive the word of warning ; love not the world, nor let yourselves 
be degraded to mere machines for making gain. Some urge the 

* Job Scott was known frequently to declare this certain truth, that 
•' without innovation there never would be renovation :" a sentiment 
undoubtedly true in the late and present state of your society. 

t» 2 ad van- 



52 

advantages of industry, and allege ii preserves from some evils 
attendant on idleness ; and the fond hope is sometimes indulged 
in youthful minds not yet hackneyed in the ways of men, that if 
they gain money, they will usefully employ it in plans for assisting 
in improving the situation of many of their fellow men. I am no 
advocate for idleness, but believe active employment to be useful 
to the mind of man ; but there are many ways of active usefulness 
to ourselves and others, without having our minds almost totally 
absorbed in considerations how to make money ; and we often 
find it to be the case, that many who are successful in this pursuit, 
with accumulated property, lose the generous sensations of their 
youth, with regard to their intended liberal application of it to 
useful ends ; and thus, only the sordid desire of gain remains, 
while their finer feelings evaporate. Such is, I think, a just 
picture of the mind of man, which should teach us a profitable 
distrust of ourselves, never to do that which on narrow scrutiny 
may be found to be evil, that good may come of it. Success 
has often spoiled the open, ingenuous feelings of youth; and 
young people of liberal minds have gradually in the course of 
successive years become contracted and narrow-hearted, in the 
middle time of manhood, and in their declining years. Look 
around you, examples of this kind every where abound ; let the 
harms of others teach you to beware. I expect many of those 
whose conduct you now reprobate as bigots and as worldlings, 
(two characters often united in the same person) were in the days 
of their youth possessed of the same amiable sensibility, which 
you now have, until it was gradually rubbed off by their inter- 
course with the world, and an unfeeling disposition engendered 
by its corrupting influence. 

Many others of the youth are going great lengths into liber- 
tinism, and running heedlessly on in the paths of folly ; I pity 
and lament over the state of such ; they have had an evil example 
in many of their elders, and some of their parents, who, though 
they have outgrown by years some of the follies most incident to 
youth, are yet shewing the children an evil example in their 
worldly-mindedness, and lifeless formality. Such may be said 
not to have grown wiser by years, but to have exchanged the 
follies of youth for the more sober, but not less pernicious errors 
of advancing years. I wish to say nothing in the smallest degree 
to encourage thoughtless dissipation ; but I believe myself called 
upon zealously to testify against the equally destructive evils of 

formality 



53 

formality and hypocrisy, winch are to be seen often under a plain 
garb among many who are austere condemners of the youth. Yet 
let the youth seriously consider that the manifest errors of others 
will be no justification for their wrong conduct — we are each 
individually accountable for ourselves. 

I have observed many among this libertine class of the youth, 
warm supporters of the forms and outward observances of the 
society ; a character which I call by the name of the libertine 
formalist, is not unfrequently met with in the present day ; and 
some appear to reckon pretty much on their support to what 
they consider the good old cause. It shews to me, however, that 
libertines find room enough in your system, while the exercised 
christian, like his great pattern, finds not room to lay his head, 
though the foxes have their holes, and the birds of the air their 
nests among you. 

I have already alluded to the great injury (I may say greater 
injury than what arises from the libertine) done by the pernicious 
example of the formal professor, a character which abounds so 
much among you, and which I think your system has a great 
tendency to produce, by many laying too much stress on outward 
matters, while they neglect the weightier matters of the law of 
truth and of justice. Some of these have now stept forward in 
some places, where others have withdrawn from you, into 
situations of greater activity among you; and in this they have 
been encouraged by some of sincere minds from the mistaken 
view, that what is called the discipline of the church, must be 
supported by any, however ill qualified, rather than not at all. 
This will, I think, be likely to accelerate the downfall of the 
society, and introduce still greater degrees of corruption and 
putrefaction among you. Conspicuous stations will not qualify 
those who are thrust into them— indeed I have long thought the 
manner in which the discipline was conducted, had a powerful 
tendency to nourish in individuals spiritual pride, through inju- 
diciously putting forward weak and improper persons into offices 
and appointments they were not qualified for ; and by this means 
in the exercise of your discipline, the root of pride was nourished 
in a degree which many sincere minds who were active in it, 
did not at all perceive ; because their minds were blinded through 
prejudice in favour of long-established practices, of which they 
were afraid to examine the foundations for themselves. Indi- 
viduals were hurt,, and the cause of truth injured through inju- 

D 3 diciuus 



54 

dicious nominations, and the consequent lifeless administration of 
your law. 

I have now gone through the sketch which I proposed, of 
what I conceive to be the general state of the society at present : 
by some I shall doubtless be blamed for harshness, and in the 
hackneyed phrase of the day, a want of charity. As to such it 
may be needless to attempt to remove their fixed sentiment ; but 
I trust there are some who will credit my assertion, when I tell 
them that I am conscious of being influenced by no other con- 
sideration, than sincere good wili to all, and m, only motive for 
speaking out so plainly is, because I think it will promote the 
cause of truth, to point out errors, let them appear in whom they 
may ; yet while I point out the offence, I feel love and true 
compassion for the offender. I only use strong expressions, be- 
cause I believe the cause of truth requires plain dealing without 
dissimulation to be used towards all. In desperate cases, it is the 
act of a true friend to lake upon him the unwelcome task of 
warning faithfully of the imminent danger. 

Before I proceed to the remaining part of what lies before me, 
lo point out the departure of the society from the truly christian 
foundation on which the early members of it set out, I am 
desirous to take this opportunity of addressing a few words to 
those, who, with myself, have separated from its communion. 
We stand in an awful, critical situation. We have renounced 
outward bonds of communion. Let us manifest by a watchful 
attention to the regulation of our minds, that while we reject the 
trammels of human system, we are seeking something better to 
restrain the impulses of our passions. We know human rules 
cannot reach to the inward regulation of the heart ; and I earn- 
estly wish that while we are laying aside the broken reed of 
dependence on outward rule, we may become more obedient to 
the law written in the heart. Let us then struggle with earnest- 
ness after a full subjection of our wills to the divine will, for 
otherwise it would be only changing one empty form for a situa- 
tion equally as unprofitable to ourselves ; and instead of leaving 
some useful way-marks for those who may come after us, we 
should only through want of care fall ourselves, and lie as 
stumbling blocks in the way of our successors. There is great 
need of watchfulness, lest the dead fly should incautiously be 
mixed up in the ointment of the apothecary, causing it to send 
forth a stinking savour. But let it happen as it may with us as 

indi- 






55 

individuals, if we fall, it will be through our own fault, yet I believe 
many in the succeeding and future generations, will have to walk 
in this same path, in which some of us have had to walk, as 
solitary despised pilgrims : yea, I assuredly believe, that some 
who come after us, will carry on this glorious work of reformation, 
now feebly begun ; the day is dawned, and the sun of Truth will 
arise and dispel the clouds of bigotry, superstition and idolatry, 
now, alas ! presenting so thick a gloom over all the countries of 
the earth. 

Some, perhaps, may be startled at my applying the term, 
Idolatry, in so extensive a sense. To be plain, I think there is 
too much of idolatry in what is called the christian world, and that 
among every sect. Idolatry was an attempt to worship God, 
the source and fountain of all intelligence, under visible forms, 
or representations. This I take to be the foundation of idolatry 
in the heathen world. They made likenesses to represent God ; 
and from this wrong source, it appears to have degenerated into 
still more gross instances of their worshipping animals and men 
as gods. 

Let professing christians of every sect consider, whether they 
are not idolizing their respective forms. They first set up these 
forms, as means to lead the mind to God. They then subtract 
the honour due to God, and transfer it to these forms, the work 
of their own hands. I think images, the long catalogue of saints 
(so called), baptism, ordinations, and ceremonies in general, may 
be referred to this cause. Some sects may exclaim, they are free 
from this charge ; but before they acquit themselves through partial 
views in their own favour, let them consider how tenaciously 
attached they are to their own forms and acts of outward per- 
formance. I fear a dependance on outward ride leads many to 
think they have Sufficiently done their duty in performing their 
accustomed rounds of formality ; and causes them to be careless 
of their great duties to God. This is robbing God of his honour, 
and bowing down to graven images. I hesitate not to call it 
idolatry. Far, however, be it from me to suppose, but that 
many practise these things innocently in the sincerity of their 
hearts ; they err through ignorance, for want of closely examining. 

I often am engaged in considering the solid foundation kid by 
the early members of this society. It is not to be expected that 
they could erect the entire building themselves j but they did 

d 4 much 



56 

much' — they laid the foundation ; but, alas ! their successors in a 
general way did not build on it. Many of them joined hands 
with the world— and why are the Quakers in the present day 
more in favour with the undiscriminating many, but because they 
are so gt-nerally one with them in their worldly pursuits ? I have 
often heard the Quakers highly extolled, but principally for their 
industry, (often another name for the sordid desire of gain) and 
their possessing much of this world's treasure. The world 
" loveth its own," and from this source, I fear, often arises that 
undistinguishing praise bestowed upon them ; many of them have 
aiot the truly praise-worthy character of being eminent examples 
of that distinguishing mark of a christian, self-denial. 

The society has latterly by some of their public acts appeared 
to come to the judgment, that an implicit belief in the scriptures 
was necessary ; for my part, I can consider them in no other 
light than as a mixed compilation of good and evil — some parts of 
them are most excellent, and other parts of them, I am well 
assured, have contributed much to continue many most dangerous 
errors. What is called the Old Testament, abounds with pre- 
cepts and examples for wars, which were said to be carried on 
by divine command, and with divine assistance. These records 
even go so far as to represent God a partaker in them. Now I 
must consider there is an essential difference between the ope- 
rations of an earthquake, fire, or other natural means, and the 
destruction occasioned by the sword ; because, in the latter case, 
man is made an agent, and his evil passions must be stirred up 
before he can engage in war. I cannot suppose God to lead any 
into temptation or evil. Some in speaking on this subject, talk 
of the sword as if it were of the same nature with earthquakes, 
&c. without considering in the latter case, that it is man, a 
being accountable for his conduct, who wields this fatal imple- 
ment of destruction against his fellow men ; and talking of a 
change of dispensations, does not by any means get rid of this 
difficulty. Can we suppose God to have changed the immutable 
laws of justice and truth ? In one age to have ordered wars, 
massacres, and the most horrid acts, and in another age to pro- 
hibit the use of the sword ? Moreover, I think there is sufficient 
grounds in parts of the scriptures for several doctrines, which 
the society in the first rise bore testimony against, as baptism, 
what is called the Lord's supper, anointing the sick with oil, &c. 

I think 



57 

I think it will be found by careful examination, that the writers 
referred to in the note *, really meant to support these doctrines 
taken in a literal sense ; and I think it is unfair to torture their 
expressions by attempting to allegorize them. I think we have 
no right to bring their meaning to suit the sense we please to put 
on them. Let us rather candidly admit that these men were 
subject to like passions with others, and saw many things but as 
through a glass faintly. But how acted George Fox and others 
in his day ? They nobly broke through the fetters, and declared 
wars to be unlawful, and baptism and such like outward obser- 
vances to be useless incumbrances on real religion, though these 
practices were certainly countenanced by some of the apostles, 
who did not see clearly into all things at once ; for the operation 
of light or divine truth has always been found to be progressive 
in the minds of individuals, and of consequence also its spread 
in the earth has been progressive — the successors of the apostles, 
and again their successors still farther elapsed into darkness, and 
in this situation eagerly caught at those ceremonies, and turned 
them to their own temporal advantage, by making them a prin- 
cipal foundation of priestcraft, and deriving their gain from this 
quarter; besides, it has always been found easier to observe the 
hand-writing of ceremonial ordinances, than to fulfil the great 
duties of the law of justice, mercy, and truth. I apprehend that 
it was by this very means that most of the mighty evils of super- 
stition crept in, and have interwoven themselves into the very 

* Acts x. chap. 47. — Acts viii, 37 and 38 (for baptism). — I Cor. xi. 
chap. In the beginning of this chapter are some unintelligible observa- 
tions respecting wearing the hair, the superiority of man to woman : and 
in the latter part, Paul gives directions how what he terms the Lord's 
supper should be eaten. 

Paul in I Cor. I. 14, 15, and 16, acknowledges his having baptized 
some, though not many, which yet shews he had practised this rite. 

Anointing the sick with oil is countenanced by James, v. chap. 14ver. 

I expect from the manner in which I have expressed myself, that I have 
sufficiently guarded against its being apprehended that I approve of these 
ceremonies, notwithstanding the sanction given to them by Peter, Paul, 
and James. I bring them forward to prove that these practices were 
rejected by the first Quakers, notwithstanding the authority of these 
apostles ; and in this sentiment of rejecting these observances as unneces- 
sary and useless ceremonies, I most cordially unite. These things only 
prove to me that the apostles, though in some respects enlightened men, 
$aw but in part, and knew but in part. 

essence 



58 

essence of the system of every sect professing Christianity. The 
first reformers in every successive age did much, though I believe 
they all left much room for further improvement. The apostles, 
those called the Protestant reformers*, and the first Quakers 
did much in their respective generations ; but to every one of 
them lukewarm successors followed. As to the Quakers, I think 
their reformation is left just where the first generation left ofF; 
and when I have seen the tenacity of many in the present day 
to old usages, only because they were ancient, I have been ready 
to query with myself, have many a better foundation, for some 
of the testimonies they hold out to the world, and on which 
they even pride themselves, than prescription ? Because their 
forefathers did so, they do so too, without further examination ; 
and if some of these peculiar testimonies were to be taken up 
now, I much question whether they would be adopted in this 
day — many would satisfy themselves with doing as their fathers 
and grandfathers had clone, and trouble themselves no farther 
about the matter. Such are the sad effects of receiving a pro- 
fession by inheritance, without labouring to procure a possession 
of their own. 

The first Quakers had much to do, and therefore we need not 
wonder if they left some things undone. Especially respecting 
the scriptures, their language was ambiguous, and they expressed 
themselves in so fluctuating a manner on this subject, that I think 
but little conclusive on either side can be collected from their 
writings. William Penn and others sometimes expressed them- 
selves pretty fully relating to their not receiving these writings in 
bulk, and then they retreated again under the shelter of sup- 
posed orthodoxy. I am far from attributing this state altogether 
to the motives of suppressing their real sentiments through im- 
proper fear ; they had departed far from commonly received 
opinions, and they might think it prudent to use caution. Per- 
haps too in the multiplicity of errors they had to combat, this 
subject did not engage their full attention. I think many parts 
in their writings warrant this conclusion— at any rate they practi- 
cally laid aside the implicit admission of the doctrines contained 

* I almost hesitate to class Luther, Calvin, &c. among real reformers ; 
their honest intentions in some things must be acknowledged ; buf the 
appeal to the sword in the support of their doctrines in my view greatly 
obscures their brightness, and renders their usefulness suspected, 

in 



59 

in part of the scriptures, when they held war to be unlawful, 
and rejected the observations of baptism and the last supper. It 
is no just cause of imputation of blame on the character of re- 
formers, if succeeding reformers see cause to go farther. The 
first of this society did much towards the work of reformation, 
and carried a righteous opposition to the long train of super- 
stitious practices, farther than any other society which I have 
ever heard of. But, alas ! their successors as well in former as 
in present days have grievously degenerated ; yet I am well 
assured there are among them, as among every people, honest, 
sincere minds, who amidst the almost overwhelming degeneracy 
endeavour individually to keep themselves unpolluted : but as a 
body, I can view them only as a fallen church— so that when 
an attempt was made among them to call back to first principles, 
and endeavour to advance the work of reformation, among 
no people was there found to be greater opposition than among 
them. It was this state of things which caused the present 
separation, and not any disposition towards libertinism, but quite 
the reverse. 

I have already alluded in one of my former publications to 
this attempt for reformation in the society, some years ago, 
many of those, who have now withdrawn from its connection, 
zealously laboured to promote it, and for a while some of those 
who remain joined in it. Thus, for a season they travelled 
in company^ — some believed it right to advance, while others 
became frightened at the perils of the journey; perhaps the 
love of the world, and a consciousness of their not being 
sufficiently clean-handed in this respect enfeebled some. 

In this situation of things, a question was set afloat respect- 
ing the scriptures, and came before the society in its collective 
capacity — a disposition appeared prevalent in many to enforce 
uniformity of sentiment on this subject, as the bond of com- 
munion with them. Minutes were framed, which had a 
strong tendency this way ; and much of the current of preach- 
ing was turned from zealously testifying against the lifeless for- 
mality, and the evils of a worldly spirit under its various dis- 
guises, and instead thereof an adherence to outward rule was 
greatly insisted on. Much was said of the infallibility of the 
society, and a language very like to that of the degenerate 
Jews, was frequently heard both in private and in public, 
J* We have Abraham to our father, and are in bondage to no 

man.** 



60 

man." It has been a favourite topic to compare the society 
to the Jews, and to call them a highly favoured people. But 
ah ! dear friends, of what benefit will favours conferred be, 
if you have not improved under them ? 

I can by no means subscribe to the opinion, that any nation, 
or sect of people, are more particularly, or exclusively, under 
divine notice or favour. Such an opinion in my view savours 
of arrogance. This fond idea appears to have been very hurt- 
ful to the Jews, and most sects in this day fall into a similar 
error. Individuals of every nation, sect and country, are owned 
by God in proportion to the sincerity of their hearts : hut I can- 
not suppose a just God, the common father of mankind, looks 
on nations and sects with a partial eve ; or regards the party dis- 
tinctions, of professions and countries, into which mankind are 
divided. I think it is an important distinction for us to attend 
to, that it is not by the badge of a profession we shall be tried, 
but by our own conduct as individuals; yet many seem to hope 
a name, an outward profession, will be of service to them. 
Surely a vain trust! I suppose most will admit the inefHcacy 
of a mere profession, but many who would acknowledge it 
by words, have yet some secret trust in it — though they 
-would be almost ashamed to acknowledge it to others, and 
even attempt to hide it from themselves. Thus we are often 
the dupes of the deceivableness of our own hearts; the power 
of self-deception is great. I do indeed thing there is a striking 
similarity between the Jews and the Quakers. But then I think 
it right to take the point of comparison with the Jews in the days 
of Christ, when the Pharisees and Sadducees, the formalists and 
the libertines, equally combined against the introduction of pure, 
genuine religion among them. 

Some have alleged that those who have withdrawn from the 
society, should have continued among them, like the prophets 
among the Jews, and laboured further for their reformation. 
Honest endeavours were for a considerable time used for this 
purpose, but at length the time seemed fully come for a separa- 
tion. Some of us felt clear of further active labour among 
them, yet we retain good will towards all, and continue to love 
those of honest minds among them dearly, notwithstanding our 
sentiments differ widely from each other. Let me now give 
the word of serious warning on a subject, which long before 
my separation from the society, as well as since, has deeply 

im- 



61 

impressed my mind — the holding up this people, as so highly- 
favoured, frequently telling them of the covering of good over 
their meetings ; and such like expressions, tending, I fear, to 
lull them to rest in their present state of fatal security. My 
mind was greatly grieved, when I often heard these declarations, 
while I remained in outward connection with them. I often 
heard these things, when I believed the real state of things 
was very, very different. They talked of life, but death reigned ; 
and this soothing their ears with pleasant tales of their being 
owned in their very degenerate state, is very agreeable to them, 
but it keeps up the delusion, and has a powerful tendency to 
hasten their downfall. It is certainly intoxicating to this people 
to be so frequently held up in this high point of view, but 
ah! mark the dismal consequences; they will yet be more ap- 
parent. The Jews had a very high opinion of themselves, as 
being the people of God, though there appears but little trace 
of it in the manner of their lives. I suppose their teachers filled 
their ears with these things — so did not Christ, and on this ac- 
count, he was hated, persecuted, and finally crucified by them. 
He told them of their evil conduct, and did not spare the 
Pharisees under their hypocritical coverings, prophesying the 
downfall of their city and temple. O ! that the preachers 
among this people may beware of doing great injury to them, 
crying peace in their ears, and thus encouraging them to sleep 
the sleep of death. I wish such among them, who are at sea- 
sons sensible of the general state of death, may not encourage 
such flattering declarations. I fear that for some time past 
there has been too much of a disposition to cover ; and especially 
since the late separations; as if in opposition to them, to endea- 
vour to make things appear pretty well. But all will not do; 
" for there is nothing covered that shall not be revealed, and 
hid that shall not be known;" and the sooner people come 
to know their real state, it will be the better, lest by long con- 
tinuance in wrong doings through wilful disobedience the things 
which belong to their peace be hid from their eyes. Some 
may think I speak closely, yet I trust I am your true friend in 
thus faithfully giving you the word of warning, and sounding an 
alarm in your borders. 

I now come to a subject which has occasioned a great out- 
cry among this people: some scrupled to form the contract 
of marriage according to the mode practised by the society, 

though 



62 

though the essential requisites for making this engagement 
were duly attended to. Care was taken to give a sufficient 
degree of publicity to their intentions previously, and the con- 
tract was formed for the joint lives of the parties before a com- 
petent number of respectable witnesses. I consider these two 
matters as essential to forming the contract of marriage, and 
every thing beyond it, whether the priest and ring, or the pub- 
lic exhibitions required by the Quakers in their mode, as only- 
appendages of superstition. For my own part, my sentiments 
are very remote from any thing that would in the smallest de- 
gree infringe the inviolability of the marriage covenant, or have 
any tendency to encourage any clandestine proceeding; because 
I think any relaxation in these respects, would be of most dan- 
gerous tendency to good morals, and probably open a door for 
much licentiousness. If it had not this hurtful effect on those who 
might first step in this track, it would be setting a very bad ex- 
ample to others ; and I can by no means bring myself to pre- 
fer the specious in theory to the useful in practice. In all things 
we should have practical good in view. I thus wish to guard 
the declaration of my sentiments on this subject, that by an 
explicit avowal of my opinion, I may endeavour to remove 
all just reproach, as some have been rashly forward to throw 
much censure on the present occasion. Perhaps it may also 
serve as a necessary caution, lest any in their haste to get rid 
of the bondage of unnecessary formalities, may adopt con- 
clusions not duly weighed, on this important occasion. We are 
frail, and I expect the restraint of necessary engagements will 
always be needful in this stage of existence, where human 
weakness is so conspicuously manifest. But then I wish we 
may approach as near to simplicity as we can — in this point of 
simplicity I think the Quaker mode is exceptionable. I ^expect 
the inconveniences were not so great in the first rise of the so- 
ciety; their numbers were more contracted, and but few, especially 
of the younger rank, attended their meetings of discipline. But in 
the more enlarged circle at the present time the appearance 
of the parties in their meetings to declare their intentions of 
marriage, is a kind of public exhibition often attended with 
much parade, and needless expence in preparation. I know 
these things were advised against, but what signify cold written 
rules, when the practice enjoined had so much of a contrary tend- 
ency to encourage what was by words advised against? Di- 
rect 



63 

rect that there shall be a public appearance before a mixed 
assembly, and notwithstanding all rules and regulations to the 
contrary, most will be induced from one motive or another to 
deck themselves for the occasion. Some will be influenced by 
a desire for shew and ostentation ; others will follow the cur- 
rent that they may not appear singular. I consider one principal 
cause which in these instances sets afloat the motives of vanity, 
is the public appearance; and the taking away this tempta- 
tion would more effectually remove them, than the cold pre- 
cepts of a paper of advice ordered to be read on the occasion. 
In this and every other case, it is necessary to come at the 
source of the evil effectually to remove it: but it is too common 
to content ourselves with palliatives, and thus frequently the 
evil gets beyond cure. In this case I cannot see any advan- 
tage likely to arise from the personal appearance of the parties. 
I think I have shewn that it is attended with much disadvan- 
tage, and I cannot perceive any thing that is gained by it, 
in the material point of enquiry into the clearness of the parties. 
But in this, as well as in other respects, the society was un- 
reasonably attached to their old customs, without considering 
the changes which varying circumstances always render neces- 
sary. I remember this subject of marriage was under the con- 
sideration of a committee of the yearly meeting of Ireland, in 
1800. A few alterations were then reluctantly made in some 
matters of smaller or trifling import, relative to the mode of 
marriage; but one personal appearance they tenaciously retained. 
I heard it then alleged, and I think it was the only matter of- 
ferred even as the shadow of a reason for the continuance of 
the custom, that it gave an opportunity to communicate advice 
to the parties concerned. I think I may appeal to the general 
experience of those who have passed through this often pain- 
ful ceremony of exhibiting themselves as a spectacle to be gazed 
at, whether such seasons of flutter and agitation were favour- 
able for the profitable reception of good advice. I suspect 
they were not; and if any had a word of exhortation to commu- 
nicate to the parties concerned, they might have chosen a more 
fit season to communicate it in private; it would probably then 
be more likely to meet an attentive ear. 

The next step which I object to in their manner of marri- 
age, is another exhibition still more public than the first one, 
at the time of making the contract in a meeting-house often 

before 



64 

before a promiscuous croud of uninterested spectators. I have 
for several years scrupled to countenance this mode, and have 
therefore hesitated to subscribe my name as a witness when I 
happened occasionally to be present at such times. This busi- 
ness was frequently attended by a large procession, generally 
dressed out in much finery for the occasion ; and I again repeat 
it, that so long as you enjoin a public appearance, you will never 
be able to prevent an ostentatious parade very generally to pre- 
vail on such occasions. Besides I cannot see the least necessity 
for such a public appearance. The contract cannot be more 
binding, because made in the presence of a number of witnesses 
collected together in a meeting-house, than if made before a 
competent number of witnesses in a private room. You pro- 
fess that your meetings should be solemn seasons; and can you 
think that assembling a large concourse of people, mostly 
brought together from idle curiosity, which has a natural tendency 
to produce airiness of disposition, is likely to be attended with 
good consequences, or add any additional solemnity? I have 
known some, who, to avoid some of these inconveniences, have 
gone to small meetings in the neighbourhood, and there passed 
through the ceremony, and disappointed the curiosity of their 
neighbours. But why was it necessary to go at all to meeting- 
houses? I have often endeavoured to trace the cause of this 
practice. I have heard, but I cannot rely fully on the autho- 
rity, that such was not the practice in the first rise of the 
society 3 but that then marriage contracts were made in private 
rooms, before, witnesses. I think the testimony against the hu- 
man imposition of the priest and ring, as held by the first Qua- 
kers, was truly a noble one. They bravely stepped forward 
in opposition to the authority of human laws, and the fancied 
sacredness popularly attached to superstitious customs, and in 
word and deed proclaimed to the nations (and faithfully suffered 
much on account of their upright, firm conduct), that there 
was no need of a set of hired teachers ; that marriages could be 
righteously entered into, without the intervention of the usurped 
authority of man, who sought to draw gain from this quarter ; 
for which purpose the priests promoted the opinion, that marri- 
ages were not valid without their pretended sanction : and I 
think the Quakers, in some degree, seek to keep up their system, 
by making the consent of their body appear necessary to the 
rightly entering into this contract; or else, why do they make 

such 



65 

such an outcry against marriages not precisely according to 
their mode? It appears that there was as much outcry against 
•Quaker marriages in that day, because they were not accord* 
ing to the prescribed fashion, as some now-a-days bearing the 
same name, but having departed from the spirit which actuated 
some of their predecessors, attempt to raise against some recent 
marriages, because they do not square with their pattern. For 
my part, I consider this outcry as a striking proof among many 
others, that you are guided by a very different spirit from' what 
actuated them — some do it unthinkingly, and from a .timorous 
dread of innovation, afraid to alter the least jot or tittle, which 
they think is consecrated by antiquity. I think I am not 
chargeable with want of christian chanty in expressing my 
belief that others are influenced by notions of gross superstition 
in 'this case, and attribute some superiour sanctity to the con- 
tract formed within the walls of their meeting-houses : for I have 
known that many among the Quakers have asserted that they 
preferred a marriage by a priest to this new mode. The first 
members of the society were not solicitous to obtain the sanction 
of law for their proceedings, resting satisfied in the consciousness 
of the purity of their intentions. Nevertheless, their marriages, 
on some trials, are declared to be valid, and sanctioned by the 
common law. Thus they rested on this ground for many years — 
some alterations were made in England by a statute law respect- 
ing marriages, in which Quaker marriages were recognized about 
one hundred years after their first rise as a separate society: but 
I believe they never in Ireland received any further sanction, 
than what the common law gives to them, and to all other 
marriages contracted before witnesses: under which description 
these new marriages so unthinkingly reprobated come. I only 
mention what I believe will be found to be a correct statement 
of the law in this respect, without laying much stress on it, 
for I feel no hesitation in pronouncing that such contracts of 
marriage are binding and of sufficient validity, even if they want 
the sanction of an outward law; and here I stand on the same 
ground as was taken by the first Quakers. I have frequently 
spoken of a declension, which came rapidly on in the next im- 
mediate generation to that of the first reformers; and here I think 
we must look for the origin of some of the practices now so 
tenaciously adhered to, as if nothing which did not precisely 



66 

square with their model could at all be right. I apprehend it 
was then that the practice crept in of marriages being performed 
in meeting-houses, to assimilate it as nearly as might be to the 
modes of other societies. In England marriages were then, 
I suppose, mostly made in their public churches (so called), 
and I expect there was a disposition prevalent in many of the 
society then rapidly degenerating, to approach as near to the 
practices. of others as they could in this and other respects, and 
yet keep up the shew of being a distinct sect; they in too ge- 
neral a way had lost that disposition of christian fortitude which 
enables wiLh true firmness to venture to be singular in the right, 
and this in my opinion continues the state of the society down to 
the present times. Ah ! how have many of them lost that chris- 
tian firmness, which caused their forefathers to disregard the opi- 
nions of the world, and made them willing to prefer the reproach 
of men to their favour, when put in competition with the answer 
of a good conscience towards God ! But alas ! behold the re- 
verse i^-how are many returning again to the beggarly elements, 
and though in words they cry up their predecessors in the truth 
(as they call them) are yet in many of their actions running 
directly counter to the many virtues of which some of them 
were conspicuous examples! 

To shew more clearly the progress of the scruple which arose 
respecting the old mode of marriage, I now subjoin a copy of 
a paper addressed to the Quarterly Meeting of Ulster^ by 
the two first who believed it right for them to dissent in this 
particular : — 

<c To the Quarterly Meeting to be held at Lurgan, 12th month, 
%th, 1S00. 
" Upon mature consideration, we believed it best to lay the 
Following before you, in preference to the Monthly Meeting, in 
the bounds of which we reside, believing it to be in a very unfit 
state to sit in judgment; moreover, apprehending that the man- 
ner in which we are led, would be greatly misrepresented, con- 
cluded it safest, the province in its collective capacity *, should 
have the matter immediately from ourselves, and we hereby 

* At tins time the Quarterly Meeting was much larger than it is at 
present, many who then attended as members having since withdrawn 
from connection with ',hem. 

inform 



67 

inform you, that we have Intentions of taking each other In mar- 
riage, but have to acquaint you, that we feel our minds restrained 
from conforming to the usual mode previous to, and in the accom- 
plishing of marriages, believing there are many forms attached 
thereto, which are by no means necessary, and we consider every 
thing not necessary superfluous, and should have no place in minds 
sincerely disposed to walk in the /simplicity truth leads those 
into, who fully and unreservedly adhere to its convictions, free 
from imbibed prejudices to established customs, in this or other 
respects ; customs with which we cannot unite, nor support by 
our example, without doing violence to our own feelings, which 
we conceive to be of more consequence than that of falling 
under the censure of men, or bodies of men, for noncompliance 
with these customs for which we can see no real necessity ; such 
as the personal appearance of the parties declaring their intentions, 
and going through a round of formal ceremonies, the repairing 
to meeting-houses, in order to accomplish them, which we con- 
sider a superstitious practice, and a practice to which much 
unnecessary preparation and attendance are attached ; a practice 
with which we cannot unite, nor support by our example, be- 
lieving they might as well be accomplished in a more simple 
manner, before a competent number of witnesses. Therefore, 
under these considerations, and from apprehensions of duty, and 
from no other motive whatever we dare not but dissent from 
the established mode, and are restrained from going through the 
round of formal compliances to the rules of the society, however 
singular It may appear, and how much soever we may be cen- 
sured for our sentiments, believing we have not been led inlo them, 
through a curious enquiry after new things, nor from any desire 
of our own to introduce novelties, neither from any previous 
concert or conversation with any individual or individuals what- 
ever, but by attending to the gradual unfoldings thereof in our 
own minds, without either of us knowing how the mind of the 
other was circumstanced, finding on mentioning it to each other, 
that the feelings of the one corresponded with those of the other, 
so that it is no light matter to us, nor the effect of rash judgment, 
but that of calm and deliberate consideration. We believe it 
necessary, undeniably so, that due enquiry and publication be 
made in all such cases, in order to prevent any thing clandestine 
taking place; therefore we matter not how strict a scrutiny be 

js 2 made 



68 

made into our conduct, and we expect our intentions will be 
published, but are restrained from having them published among 
any particular society, but in such a manner as to, have it general, 
allowing sufficient time for any to make their objections, between 
their being first published and the accomplishing of them, which 
we expect will not be in a meeting-house, but according to the 
most simple mode, as being most consistent with the importance 
of the subject, apprehending it best for us to do whatever may 
appear right, without looking to consequences, at the same time 
wishing to give every consideration its due weight ; and however 
severe and exercising the trial to us may be, thus to dissent in 
so particular a manner from established modes, we are at times 
enabled to rejoice under the sustaining evidence, that we are in 
the line of our duty, in thus bearing our testimony against the 
useless forms of a society grievously entangled in a wilderness of 
customs and opinions received by tradition, and adopted without 
examining the nature, tendency, or necessity thereof. It is with 
a degree of awfulness we have to communicate these things to 
you, and are your real friends. 

<e School-Hill, near Lisburn, john Rogers, Jun. 

\2th month, 1th, 1300. Elizabeth DOYLE l ,,r 

1 was present at the Quarterly Meeting when this paper was 
read, and was a witness to the haughty rejection of it by many 
of those who are now most active in conducting the discipline of 
th"e society, and preserving what they call good order. I had 
mostly at that time withdrawn from the society, but attended that 
Quarterly Meeting to express some matters which impressed my 
mind respecting them, before I finally separated from them* 
What passed at that Quarterly Meeting relating to this business, 
and another matter which came before them, in which they con- 
demned the innocent, and let the guilty go free, was to me an 
additional confirmation that no real reformation could be expected 
among them as a society. 

I think many who have condemned this mode of marriage 
have done it hastily, and only looked at it in one point of view ; 
some considered it no farther than to conclude that it must be 
wrong, because it was contrary to the rule and practice of the 
society : others, of a little more consideration, by only viewing 
.it hastily on one side, feared it might open a door for clandestine 

pro- 



69 

proceedings. If I thought it were likely to produce this effect, 
I should be ready to condemn it as well as they ; but in these 
cases every essential requisite is strictly attended to, as far as 
relates to previous enquiry, &c. — it has not the stamp of an out- 
ward society, but nothing else is wanting, and I hope the day 
will come, when marriages will be simplified, and it will be seen 
to be needless to have either the ceremony of the priest and ring, 
or the license of a particular sect, and a solemn contract formed 
before suitable witnesses, after due notice has been given by its 
being fully known for a reasonable previous time, will be thought 
sufficient. Some talk much of the sanction of law, but if the 
parties wish to act clandestinely, we know this legal tie can at 
any time be purchased for a few shillings ; and while this is the 
case, it may not be reasonably expected that this new mode (as 
it is called) will be resorted to, by such who desire to act clan- 
destinely, when they can attain what is considered a legal sanction 
on so much easier terms. 

Immediately after the Quarterly Meeting, the Monthly Meet- 
ing of Lisburn proceeded to treat with the parties for their 
intended offence ; for some account whereof I refer to a letter 
written by John Rogers, junior, to one of those employed to 
visit him, and which is inserted at the close of this publication, 
and contains, I think, much valuable matter, as well as exhibits 
a specimen of the lifeless discipline frequently exercised among 
this people. — Here follow the testimony of their disunity, which 
they published after the completion of the marriage, and the 
answer returned to it by John Rogers :■— 

" Whereas John Rogers, junior, and Elizabeth Doyle, made 
profession with us the people called Quakers ; but having (as 
they allege, through motives of conscience) so far deviated from 
the good order and known rules established amongst us as a society, 
as to join together by way of marriage, in a manner differing 
therefrom, whereby an opening might be made for much disorder, 
improper and clandestine connexions, notwithstanding a consider- 
able degree of labour had been administered in endeavouring to 
dissuade them from it : Now, in order to clear the society from 
such proceedings, as we apprehend not warranted by truth, we 
hereby disown the said John Rogers and Elizabeth Doyle from 
membership with us the said people/-' 

e 3 Th^ 



70 

The following answer was returned :— 
" I return thee the inclosed testimonial of denial, and may 
inform thee that it is a point so very immaterial, whether or 
not it goes forth, that we are no ways desirous of lifting up a 
finger towards objecting to it or not, it being a matter of so little 
consequence to us how it is worded or in what manner it is set 
forth, feeling no uneasiness at the steps we have taken, nor 
condemnation, but quite the contrary for our past conduct with 
respect to these things, which has brought us under censure. 
We are no way conscious in ourselves of having committed any 
breach of good order, and the labour administered to us, has been 
so much without spirit and without life, that it was no more to 
us than as the sounding brass or the tinkling cymbal. 

5th mo. 8th, 1801. john Rogers, Jun." 

TO JACOB HANCOCK. 

I now sum up the conclusion of this matter relating to mar- 
riages, by further mentioning, that the manner of the marriage 
was by the parties subscribing in the presence of witnesses, a 
contract which had been previously prepared, and which was 
also signed by the witnesses. I have endeavoured to look at it 
in every point of view, and I consider it as firmly binding a con- 
tract as can be made in any other way. I subjoin the marriage 
contract of William James Hogg and Mary Ann Wood, who, 
notwithstanding all the clamour raised against the former marriage, 
have with christian firmness ventured to do what they believed to 
be right, by marrying in the same manner. 

"We, William James Hogg, son of James Hogg, late of 
Xisburn, in the county of Antrim, deceased, and Mary his wife, 
and Mary Ann Wood, daughter of Isaac Wood, late of 'the city 
of Waterford, and Deborah his wife, both deceases/ having 
intentions of taking each other in marriage, our relations and 
connexions having been informed thereof, and the matter being 
publicly known, for more than a month previous to the date 
hereof, and nothing occurring to obstruct the accomplishment of 
our said intentions, we do, this fourth day of first month, in 
the year one thousand eight hundred and two, in the presence of 
the under-named persons, assembled at the house of James Christy, 
of Stramore, in the county of Down, for the purpose of witnessing 
our marriage contract, take each other as husband and wife, and 

promise, 



71 

promise, through divine assistance, to continue faithful in these 
relations till deatli separate us, and in confirmation thereof, we 
subscribe our names as husband and wife. 

WILLIAM JAMES HOGG, 
MARY ANN HOGG." 

" And we, 'the said under-named persons, do hereby certify 
that the above engagement was entered into in our presence, the 
day and year above written. f 

hannah christy, mary hogg, 
Mary Nicholson, james christy, 

mary christy, sarah dawson, 

JOHN CHRISTY, Jim. HANNAH DAVIS, 

THOMAS CHRISTY, JOS1AH MALONE, 

ANN MAGEE, THOMAS PHELPS, 

JAS. NICHOLSON; Jun. SAMUEL S1NTON, 

(A Copy.) WILLIAM DAWSON.** 

I thus give an account of the mode adopted, that the unpre« 
judiced may see that it is attended with good order and regularity. 
Because some of us have believed it right to point out frequently 
in strong terms the inefficacy of mere forms, an erroneous idea 
has been taken up by some, as if we disapproved of all rules or 
regularity— this is by no means the case ; but there is an essential 
difference between setting up an adherence to the rule of a par- 
ticular society, and implicitly adopting it without examination, 
only because it is a law, and the acting according to the strictest 
rules of propriety founded on sound and substantial reasons. Rules 
can only be the means to lead to an end, but rules by some have 
been considered as the chief corner stone : it is this abuse of rule 
that we testify against ; so that the question at issue, when it is 
fairly stated, is not whether all rules are improper, but whether 
the rules of the Quaker society are in all cases right, and also 
whether they as a body did not too much venerate their regula- 
tions, and almost idolize them, looking for more from them than 
any outward rule, even if entirely proper in itself, can yield. 
I think by these means many of their ruling members became 
stiff in the letter, and lax in the design ; they recommended too 
much to rules, and this is one cause of the present deplorable 
degeneracy so prevalent among them. Rules like bodily exercise 
may be said to profit little, but godliness is profitable to all thipgs ; 

B 4> it 



72 

it is necessary to have more a view to the substance, than to 
look for so much from a mere conformity to rules agreed on among 
any people : this appears to be the great deficiency in the present 
day among all churches, and quite as much among Quakers 
in general as others, and on account of this abuse, the best 
interests of Christianity are languishing among every denomi- 
nation of professing christians. The reformation then must 
consist in the opposite conduct, in laying less stress on rules, 
creeds, and external belief, and recurring more to rightly- 
regulated conduct, which only with any propriety can be called 
godliness. 

The Quakers have built too much on the supposed divine 
origin of their discipline and practices ; every other society claim 
equally a kind of infallibility for their forms. A day of severe 
trial is now come on all these pretensions, in which I believe 
many practices and customs once highly venerated, will not be 
able to stand. I can truly say I have sought in this, as well as 
in my former publications, to promote what I believe to be the 
cause of truth and righteousness — I know many form different 
sentiments respecting me ; but I desire to be indifferent to the 
censure of men in the discharge of what I believe to be duty : 
I am even willing to bear the reproach, if I may in a little degree 
be useful to my fellow-men, by unmasking superstition, and 
attempting to remove some deep-rooted errors, that pertinaciously 
adhere through the imbibed prejudices of education, and which 
have grown up like tares among wheat when men slept. I seek 
only to pull down what I believe to be unsound. Some think I 
am plucking up the good old fence — I fear it ks mostly withered 
and dead ; it does not afford that preservation which some fancy 
it does to the youth and others, and therefore I wish to direct to 
that which will be found to be a sure preservation, an attention 
to the gift of God revealed in the heart. Then though the dead 
thorns of rules and outward observations which have been too 
much relied on, «hall be burnt up, a hedge of a living growth 
will arise in the heart, and as we live in this divine inclosure, we 
shall experience protection from every hurtful thing to be afforded^ 
though we be unconnected with outward societies or rules. This 
is what I most earnestly desire for myself and others ; and I hope 
I am endeavouring to manifest by my conduct, that in separating 
from an outward body of people, I am not seeking undue liberty. 

I 



73 

I wish to lay aside the trammels of men, that I may be more firmly 
bound by the law of my God. 

Though I disbelieve many things on what I consider clear con- 
viction, which others swallow without much examination ; in the 
important and proper sense of the word, I am not an infidel. It 
is certain that I disbelieve many parts of the scripture to be of 
divine original : I have not adopted this opinion hastily ; it has 
bsen in my mind the growth of several years. In my ministerial 
labours, I was frequent in quoting them, even often such parts 
of them as I now think I have good reason to reject. I find this 
has been made a kind of charge against me ; to which I readily 
answer, May no claim to infallibility, I wish to follow clear con- 
victions, even at the expence of acknowledging my errors in 
times pa^t — i contrary disposition has a strong tendency to prevent 
all further improvement. 

I for a while followed the common line I had been accustomed 
to, by quoting passages relating to the Jewish wars, and 
attempting to al'egonze them : this practice had not perhaps so 
hurtful an effect within the pale of the Quaker society, because 
many among them really believed, and almost all professed to 
believe, that wars were unlawful ; thus quoting these passages 
among them did not appear to be likely to strengthen practical 
sentiments for war. 

When I believed it right for me to go out to labour more 
generally among other societies, I found the case different. 
They were accustomed to draw support in favour of war from 
these historical records, declaring it to have been formerly carried 
on by divine appointment ; and I found that quoting these 
passages, and using them allegorically, had a tendency to 
strengthen their ideas in favour of this destructive evil ; I therefore 
gradually forebore to quote such parts any longer ; indeed I 
know of no way to shew war to be unlawful, which I sometimes 
find it my duty to do, If I at the same time admit it to have 
been allowed, nay even sanctioned by the command of God in 
former times. I doubt if real advantage can be gained by- 
attempts to allegorize such passages. I know they are glossed 
over by saying they are typical of the inward struggles of a 
christian, and this was the way the Quakers generally took of 
explaining them : but can we suppose that God really caused 
these atrocious bloody acts to be done by moral agents under 
bis directions, for the metaphorical or allegorical instruction 

of 



74 

of future generations? I will not deny but that a good moral 
may at times have been drawn from a simile, that with regard to 
the figure itself was untrue or improper ; and this may be ac- 
counted for by considering the nature of figurative language, 
in which the sentiment intended to be conveyed may be sound, 
and yet the figure made use of to illustrate it may be im- 
properly adapted to it ; for truth is of so powerful a nature, 
as in some cases not to be entirely lost, although it be mixer} 
with error— yet I think we ought to free it as much as we 
can from all mixture. Error may be winked at in the days 
of ignorance, and the offering accepted on account of the 
sincerity of heart ; yet I consider it dangerous to tamper with 
any species of it, when it is seen to be such. Let none think 
they will be justified in continuing in practices from the plea 
of former custom, if such are now seen to be wrong : it 
gradually hurts the honesty of the mind. On these con- 
siderations I was then induced to examine more closely into 
those matters, and the more I examined, I was still farther 
convinced that they could not be as they are represented. I 
went on for some time in this way — on further looking into 
them, I was compelled to give up the authenticity of these 
parts of the scripture records; and I came to see that this book 
called by some holy, had no just claim to that title in bulk, but 
that each part must depend on its own intrinsic value, and 
the internal evidence attending it on due examination. 

These are my sentiments respecting the Bible $ for I do not 
consider it as containing unmixed truth : besides I fear many 
err in laying loo much stress on these writings, and I think 
it arises from a departure from true vital religion. In propor- 
tion as the substance is lost, people grasp at the shadow. I 
believe in revelation — in a communication of the will of God 
in the hearts of all his intelligent creatures, in proportion to 
their obedience to what they already know, and which I believe 
is sufficient to effect our well-being, by our joining in with its 
convictions, and to procure the favour of our beneficent Creator 
in time and in eternity. Most sects confine their ideas of what 
they call revelation to the outward letter of the scriptures; 
when they speak of revelation, or the revealed will of God, 
they only mean what is contained in the outward book — they 
carry their ideas no farther. This distinction appears to me 
not to have been sufficiently attended to by the Quakers, many 

of 



J? 

of whom I think have no very clear ideas on the subject. Hence 
in the language common in the world, Deist means one who 
does not believe in revelation, that is in the scriptures through- 
out. This phrase has been adopted among the Quakers, and 
thrown out plentifully as a term of reproach ; and in addition 
to the commonly received meaning of the word as I have 
now stated, they have affixed a further meaning of disbelieving 
what they with more propriety call revelation, the internal, 
communication of the divine will : — to these charges I explicitly 
answer, if Deist only means as the word is commonly under- 
stood in the world, a disbeliever in the entire divine inspiration 
of the scriptures throughout, I am a Deist: if the additional 
meaning is annexed to it, of discrediting a communication to 
the heart of man immediately proceeding from God, I am not 
one of that number ; for I do most firmly believe in the reality 
of this inestimable privilege, the first and best of the gifts of 
a merciful God, only wise, to his creature, man. 

Deism is frequently coupled with libertinism, as if they were 
inseparable ; and perhaps the conduct of some may have given 
some colour to the pretext. If this be the meaning of the 
word, I am not a Deist; for I trust my conduct has evinced 
that I neither recommend nor practice an undue liberty. I 
think there is great want of candour in classing together those 
who may happen to think nearly alike on some particular sub- 
jects, but yet whose sentiments on most other matters, as well 
as their general conduct, are totally dissimilar. I expect most 
members of particular societies would think it unfair to be 
judged of, from the evil conduct of some of their fellow-mem- 
bers; so I think it argues a want of candour too generally 
prevalent, because some hold sentiments similar to those pro- 
pagated by persons of wrong conduct, but who are in no manner 
connected with them, that they should, without discrimination, 
attempt to class us with them. I know that men of impure lives 
have held some sentiments which I firmly embrace as truth, 
and so have many hypocrites assumed the appearance of re- 
ligion ; in neither case would it be just to blend the sincere 
and the profligate together. 

Names signify in reality very little, but sometimes they are 
Used as arrows in the hands of those influenced by a party spi- 
rit ; yet, when aimed against those who seek not their praise 

from 



76 

from men, but to be found in some degree of acceptance with 
God, they fall harmless and blunted to the ground. 

I think it best to mention a matter in this place, which I 
suppose some have remarked with dissatisfaction. In mention- 
ing the society, I have for some time past generally spoken of 
them as the people called Quakers, and sometimes for brevity, 
the Quaker society. I have not done so from any unkind 
disposition, but I hesitate to call them by the name which I 
suppose they wish to be denominated by, I scruple to call 
them Friends ; I cannot comply with their claim in assuming 
this title exclusively to themselves, because it appears to me 
to be asserting a superiority to other sects. Do they mean 
by it that they have a supereminent claim to being friends to 
truth and its progress, or to possessing more brotherly love to- 
wards one another, than others ? I fully believe there are 
among them, as among others, sincere friends to truth, and 
those who eminently possess true brotherly love : yet I think 
this description is not applicable to them as a body ; for as a 
society I consider them to be in a very low estate when they 
are measured by the standard of christian purity. I have often 
heard much said among them to promote what they called 
love and unity ; but I fear the unity they sought to promote 
was very superficial, not that unity of the spirit which animates 
to join together with one heart and one mind to labour for 
reformation in the individual and in the general; but a cold 
outside unity which may be compared to the quiet of sleep, 
and this unity I believe it was right should be broken up* 
Some of us long laboured to arouse one another from this state, 
but many called these warnings breaches of unity. I now 
make one more effort by this address to tell you some unpala* 
table truths respecting your situation. I feel so much good 
will towards you, that I venture once more, as I have often done 
before, to incur your disapprobation by telling you honestly 
what I think concerning you. Whatever you may think, I 
do it in love — I fear it will be unavailing to many ; like those 
.in a deep sleep who even amidst approaching danger, are 
dissatisfied at the well-meant endeavour of those who try to 
arouse them — they perhaps just open their eyes for a little time, 
express their displeasure at being disturbed, and then fall asleep 
-immediately again, and go on in their dreams of worldly pur- 
i- .. suits* 



77 

suits. Yet I trust these warnings will not be altogether lost 
on others; if they do not produce immediate conviction, they 
may induce profitable considerations, which may arise in future 
seasons, and lead them into close and serious reflections on 
some subjects, which I have pointed at. I want no one to 
form hasty conclusions, either to adopt or to reject. Be wil- 
ling calmly to consider and coolly to examine. I have no desire 
to lead to barren speculation unconnected with practical utility ; 
but I believe it would greatly tend to the furtherance of real 
religion and true godliness, if nothing were received on the 
score of tradition, without first undergoing a careful examina- 
tion ; whereas receiving things upon credit tends to produce a 
superficial state of mind, and a trust in a religion merely of 
education. To the prevalence of this careless disposition, and 
to the minds of many being mostly absorbed in worldly con- 
cerns, I attribute the low state of things among you. 

Some talk of the foundations of many being subverted by 
inducing the people to think for themselves, but I expect many 
had no solid foundation of their own, and the events of the 
present day only shew that such were without a foundation, and 
in this point I believe the present shaking will be of much 
service. It does not take away the real foundations, but only 
shews that many things which were supposed to be on sure 
foundations, were in truth without any, and therefore it is that 
many of your specious buildings are falling. Many built on 
tradition, and rules and regulations were erected on it ; this 
tradition is shaken, and of course the superstructure falls. 

I think I am doing a real service in pointing out in various 
ways this insecure system ; I have solid peace in doing so, and 
in my quiet retreat feel good will towards all, regardless of the 
censure and reproaches attempted to be thrown on me. The 
true christian is redeemed from all fear but the fear of offending\ 
God, and knows no enemy but the corruption of his own heart. 

I have sometimes compared outward societies to crowded 
cities, in which many slight houses being joined together, lean 
upon each other, and little care is taken to sink deep for a 
foundation ; for a time these crazy buildings support each other, 
but how dreadful, if a crash should come among them ; their 
slight supports would give way, and the downfal of them would 
.be widely spread. If in societies called religious, there is some- 
times thought to be support received, I fear in too many cases 

perni- 



78 

pernicious errors- are propped up jn them ; there is often a 
fellow-feeling among the members to keep up one another, arising 
from a common consciousness of wrong conduct. " Spare me 
in my inordinate love of this world's goods, and I will spare 
thee in thy failings," is too often a maxim exemplified in conduct, 
though not expressed in -words, and this is miscalled charity. 
I believe a time is now come for societies to be shaken, and 
all artificial props to be removed ; and that none will be able 
to stand who are not engaged to have an individual foundation 
of their own, independent of human aid— how awful is this day 
in which these things are happening ! 

I am far removed from a disposition to feel exultation, at what 
I consider the downfall of the Quaker society ; but, on the 
contrary, I lament their fallen state. I retain sincere good will 
towards all, and have much esteem for many in this connexion : 
for with the honest-minded among every society, I can cordially 
unite, although we may materially differ in sentiment. I ever 
wish to consider the sincerity of the heart as the true bond of 
union, and to set very lightly on the superficial badge of making 
a fellow-profession, or on an uniformity of sentiment. All this 
may be without any union on sound principles ; and there may 
be a true unity of spirit felt, where very different sentiments 
prevail. But I esteem it a great error to adopt as brethren, 
all who make a similar profession, because they are fellow-mem- 
bers of the same society. And this error, I consider, is common 
to all associations, according to the principles they are now con- 
ducted on. How widely different is this superficial unity from 
the language of Jesus Christ I ei Whosoever doth the will of my 
father who is in Heaven, the same is my mother, my sister, 
and my brother." 

One principal cause of my separation from the Quaker society, 
was because I could not unite with many under that name on. 
account of their wrong conduct; and this to me was a more 
powerful motive than any disagreement in judgment on some 
particular subjects. I saw some of sincere minds, but with 
mistaken judgments, decidedly join hands with the workers of 
iniquity, and seek for aid from them to support their system. 
This fixed my resolution of withdrawing from a society, among 
■whom I was convinced, I could be no longer useful ; and 
events which have happened since my secession still further 
confirm me in the propriety of the line of conduct, which I have 

adopted. 






79 

adopted. I have since my withdrawing from them attended 
pretty closely to their proceedings ; but not from motives of 
idle curiosity, or from a wish to find out faults ; and it appears 
to me that the aim of the labours of the committees they send 
out from their General Meetings, is more directed to patch up 
their system, and by whitewashing it over, to attempt to hide 
its cracks, than to introduce sound principles, which would lead 
to real reform. They attempt to procure an uniformity of' 
opinion, and direct ail their efforts to this point, while they give 
the right hand of fellowship to the avaricious, unfeeling world- 
ling, and to the pharisaical formalist, and promote the unprofitable 
activity of such in their meetings. What can be the end of 
such things, but still greater degrees of degeneracy? 

I sincerely lament that such is their state ; but through all, 
my mind is comforted in the belief, that the downfal of particular 
societies will prepare the way for removing the many errors, 
that now overspread the earth, and is preparatory to the more 
full introduction of genuine truth. I do not hesitate to say, 
that a society is fallen, when the members of it generally depart 
from sound principles, although they may still continue to retain 
their ancient forms and customs ; and it is with sorrow I express 
my belief, that this is the present situation of the people called 
Quakers. I earnestly desire that the honest and sincere among 
them, may lay these warnings closely to heart. In the present 
mighty shakings and overturnings among nations and societies, 
my earnest desire and my fervent expectation is, that pure un- 
mixed truth may more generally prevail, and spread its be- 
nignant influences over the nations of the earth, causing super- 
stition, bigotry, the spirit of rapine, and of war, and every 
hurtful disposition to be gradually removed, until mankind come 
to love as brethren, and, laying aside all party distinctions, be 
brought to see, that the mighty God, the everlasting Father, 
can only be worshipped in spirit and in truth — and that he regards 
the sincerity of the hearts of those, who, under every name and 
profession, and in every country, are engaged to work righte- 
ousness, and to do justly. 



HEKlt 



80 

SEk.E FOLLOWS THE LETTER. FROM J. ROGERS, JUN. 
REFERRED TO IN PAGE 69. 



An opportunity now offering, I feel desirous of publishing a 
letter, I wrote at a time when some individuals by appointment 
of Lisburn Monthly Meeting were engaged in visiting me, re- 
gardless of the censure that may afresh be thrown out. I can 
truly say, that I have not adopted the sentiments contained there- 
in, from the testimony of any man or book, but from the grounds 
of clear conviction in my own mind. It is a practice very pre- 
valent with many in the present day, hastily to condemn with- 
out giving themselves the trouble of careful examination ; there- 
fore no wonder they should form very unfair conclusions. 

It is only and alone when the mind is divested of every degree 
of passion and prejudice, and way given to cool and calm re- 
flection, that a clear search can be made, and right judgment 
known. Indeed it is a day, wherein all had need seriously to 
consider, and examine the grounds they go upon, for nothing 
will stand the test but the pure truth and a conduct conformable 
thereto : and what signify sentiments never so sublime in them- 
selves, if there be a deficiency in christian practice? 

It may not be amiss to state, that in committing the follownig 
letter to the press, a few words have been left out, and some small 
alterations made for the sake of clearer expression, but in no wise 
to alter the sense of the passage. I have also added a few notes 
by way of more full explanation of my sentiments on some sub- 
jects. 

Lisburn: 2 d month 2-k/j, 1802. J. R. 

BELOVED FRIEND, 

Understanding that thoa entertainest an apprehension, of 
my mind bdng hurt and prejudiced by advice, and reading unpro- 
fitable and pernicious publications, which have led and influenced 
me together with my beloved friend, E. D. to indulge sentiments, 
and therefrom to act contrary to established rules in relation to 
an important point, now subsisting between us, I feel at this 
time a freedom to inform thee, and that without the smallest view 
or design to influence thee, or any one whatever, in our favour, 
unless upon true and proper grounds and principle, that we are 
light : but in order that truth may appear^ I am willing to as- 
sure 



81 

sure thee, that no persons ever hinted their sentiments to Us re* 
specting these important matters, for which we are now under 
censure ; neither did the one influence the other, for both our 
minds were similarly exercised; without knowing each Other's 
feelings on the subject, the same things opening with the same 
clearness, before we expressed any thing of the sort to each 
other, and then found our minds respecting it agreeing in the 
same manner, and before we attempted to publish our sentiments 
we were fully satisfied in ourselves, that it was a path (however 
difficult it might be) we were to move in, and we, I believe, 
were not unmindful to count the cost of such an undertaking, be- 
fore we engaged therein, and were sensible of the host of opposi- 
tion we should meet with, and which we have experienced, and 
expect still greater and greater, but we are not discouraged nor 
alarmed, being more and more confirmed in the belief, that we 
are pursuing the path laid out for us to move in, however con- 
tradictory to the ways of men. And although it is inexpressibly 
trying, we feel to our unspeakable satisfaction, the strengthen- 
ing, consoling, undoubted evidence of divine approbation, which 
is a quite sufficient support, and which never will forsake us, if 
the fault be not our own. 

We know that of ourselves we cannot be sustained, in the pur-* 
suit of pure; substantial peace> which is not to be purchased at a 
low price. But there must be a willingness wrought in the soul to 
give up all> and he who leads the willing soul according to his 
own good pleasure^ is fully able to bear up and support through 
all and every of the leadings and dispensations of his pure* un- 
erring will. Though he may see meet to lead the true christian 
into paths difficult and different from what he once had any idea 
of, yet it belongeth not to him to say to the gracious leader, what 
dost thou ? or why leadest thou me in this manner ? That re* 
markable passage just occurs to my mind, where it is said, " I 
will lead the blind by a way that they know not> and in paths 
they have not seen; I will make darkness light before them, and 
crooked things straight ; these things will I do unto them, and not 
forsake them." Ah ! my friend, who are the blind here spoken 
of? Is it not those who are made blind as to their own judgment, 
and to every guide, but that of singly, simply, and unreservedly 
following the clear discoveries of the pure light of truth manifested 
in the soul ? These are led by a way they have not known, 
neither obtained the knowledge thereof* by or through an atten- 
ds? tjgO 



82 

tion to men of to books, or any written rule whatever ; but are 
willing to be made blind to all and every thing, but an attention 
to that voice which distinctly says to the attentive soul, " this is 
the way ; walk in it f they are desirous to walk therein, although 
at first entrance they may see the way they are led in to be dark, 
yet abiding in true faith, patience, and resignation, light is mer- 
cifully afforded to step safely and securely, and though things 
may appear crooked, and the path they may have to tread intri- 
cate, yet keeping with a single eye to the heavenly guide, he causes 
these seemingly crooked things to be made straight, and points 
out the way with undoubted clearness, and convincing proofs, 
never leaving nor forsaking them, if they only stand firm in his 
• counsel, and abide faithful to his requirings, willing to be led by 
him, whithersoever he pleaseth, having learned clearly to discern 
between the workings of truth on the mind and the willings and 
runnings of their own vain imagination, having a foundation in 
themselves to build upon, without leaning to what others may 
have to say j and so having experimentally known what really is 
good, can rejoice in themselves and not in another, and are not 
afraid to be led and guided by an inward manifestation of what 
they have clearly distinguished to be the true witness for God. 
But it seems new doctrine in the present day, to assert that people 
should see for themselves, by an attention to that in themselves 
which if closely adhered to, would lead in the right path without 
any other aid whatever. I say this seems new doctrine, though 
the apostle was not afraid to tell the primitive believers, " Ye 
have an unction from the holy one, and the anointing which ye 
have received, abideth with you, and ye need not that any man 
teach vou but as the same anointing teaches you and is truth 
and is no lie." Here he asserted its full sufficiency, having learn- 
ed in the line of his own experience, the powerful efficacy there- 
of, and entertained no doubts of the possibility of obtaining a 
knowledge of its operations from that of the workings of corrupt self, 
and was not afraid to recommend others to the same pure, inex- 
haustible and ever unchangeable principle, a principle as old as 
the creation, and which ever will remain the one pure, holy 
gift of God to his creature, man, to regulate his affections, and 
by yielding obedience thereto, purify and prepare him for an 
entrance into the mansions of undefiled rest and peace. 

But ah ! my beloved friend, it requires diligent attention,. deep . 
Watching* and fastings, watching against evil, and fasting from 

every 



83 

every thing that might interrupt our pursuit towards a thorough 
acquaintance with this inward director. It is not acquired by now 
a little and then a little musing on what is good ; but it must be 
a constant care, and unremitting attention to observe, minutely 
to observe, what passes in our own minds, without looking to 
what others are doing ; and I do not at all marvel that where 
this strict attention and exercising concern is wanting, to hear an 
observance cried up to rules laid down, because those who scarce*- 
ly ever give themselves time to see what it really is that passes 
in their own minds, cannot be expected to have any clear know- 
ledge or discovery of the manifestations of truth in the secret of 
the soul, delighting in little or nothing else, but hearing and tell- 
ing some new thing. They are quite unacquainted with the ope- 
rations of an inward principle, moving them to actions for them- 
selves, and therefore I do not at all wonder to hear these calling 
in question the rectitude of walking according to the secret dic- 
tates of truth revealed in the heart, for really they do not know 
.what it is, to be guided by the unerring spirit of truth, it is stifled 
in them by their busy minds running hither and thither; they 
are sensible of no sure abiding place to rest upon, but are carried 
away by the sentiments of this one and the other one, and 
have no sentiments of their own, no sure grounds in themselves 
to go by, but receive all they have from others, and in this state 
I do not wonder they should call walking according to the secret 
influence of truth on the mind, a doubtful point. They find it 
much easier, and say* it is much safer to walk by rules laid down* 
They are indulging themselves in the lazy way of following 
the footsteps one of another, instead of painfully and carefully 
tracing the right road for themselves step by step ; but this kind - 
of walking would require much to be given up, and cause too 
much anxiety of soul for those who are so much disposed to dwell 
at ease. It would require too much of their attention from the 
concerns of this life; therefore they find it much easier to tread 
the path laid out by others, for in this path they can keep a, great 
deal and possess a great many things, which they otherwise would 
have to part with, were they to enter into a path on their own 
account, I say on their own account, a path laid out in them- 

* It may be well recollected that from many expressions made use of in 
the course of the dealing with J. and E. R, there was abundant room for 
these remarks. 

r 2 selves 



84 

selves for themselves, by an experimental knowledge of the lead- 
ings and guidings of what really is truth ; and so walking therein 
they can testify that what they have felt is truth, and is no lie. 

Ah ! it is this that brings into the true order and harmony, and 
those who know an abiding therein,, can, from the grounds of their 
own experience of its undoubted operations and full sufficiency, 
without the aid of man, or teachings of men, say with the apostle, 
and call the attention of the people in this language, " Ye have 
an unction from the holy one, &c." It is this, and this only, that 
leads into all truth and true order, and without the sensible ex- 
perience thereof, regulating our conduct and conforming our ac- 
tions to its pure dictates, all our conformity to outward rules, merely 
for the sake of compliance, puts us in no better a situation, than 
that of a people formerly against whom the most high by the 
mouth of his prophet testified, " Your fear of me is taught by 
the precepts of men," which I think is similar to the state the 
Quakers in general in the present day are in ; and I do not 
know a society existing, concerning whom the language of 
Christ is more applicable than they, " Ye are like whited 
sepulchres which indeed appear beautiful outside, but within 
are full of rottenness and dead men's bones," which is the case 
with all those whose hearts are departed from the Lord, and 
who are pluming themselves on being thought well of by the 
■world, and amongst men, and are boasting because of their out- 
side appearance bearing the resemblance of beautiful, and walking 
agreeably to the letter of an outward law, whilst their hearts are 
going after their covetousness. 

Surely this is the situation of the society in the present day, though 
they are zealous for the support of the law, because they find it 
easier to walk according to rules laid down, than conform to the 
pure witness for God in themselves, testifying against the love 
of ease, the love of pleasure, the love of money, &c. 

Ah ! these rules, how have they been held up before the view of 
the people as gods ! In short they have been set up as God, wor- 
shipped as God, put in the room of God, whilst his pure witness 
in the soul has been and is trampled under foot; therefore it is God's 
determination to remove these gods, in whom the people have 
long been trusting, for he will not give his glory to another, nor 
his praise to graven images, to any tiling set up by man. 
- A terrible day is come, and more and more will come, 
wherein the shallow professors shall be astonished ; those who 

have 



85 

have been building on the sandy foundation of tradition, and 
the works of others, whilst those who have been laying their 
foundation on the true rock, the revelation of God in the 
secret of the soul, these through all the turnings and overturn- 
ings shall witness a sure place to rest upon. 

Now I am more and more confirmed in the belief, that the 
building which many of you are endeavouring to support will 
fall, notwithstanding all you can do to support it ; for indeed, 
well may the saying of Jesus Christ be applied, which he made 
use of concerning the temple at Jerusalem, " It is written 
my father's house shall be a house of prayer, and lo ! you 
have made it a den of thieves." Such is the case in the 
present day j the building erected among the people called 
Quakers is polluted, it is corrupted, it is supported by many 
with defiled and unwashen hands, robbing Qod of his honour, 
and paying worship to dumb idols, whilst the worship of the 
true God is neglected ; therefore this temple will fall, and 
not one single stone be left upon another, that shall not be 
thrown down : and I am ready to say in contemplating these 
awful things, what will ye do for your gods, what will ye do 
in the day of visitation, in the day of desolation, on all these 
things in which ye confided ? To whom will ye flee for help, 
and where will ye leave all your glory? 

Well, my friend, the Lord will erect a pure standard; I 
do not mean any particular society or body of people, and 
those who are concerned to flee thereto, shall indeed know 
him to be their leader, and shall have no need of the light of 
the sun, moon, or stars, but the Lord God shall be their light 
and their leader, in the paths of true order, harmony and peace, 
and to walk in the precepts of that mild religion which never 
did, nor never will breathe any thing short of ** Glory to God 
in the highest, on earth peace, and good will towards all men/'* 

I believe it right for me to say, that as in the conference 
thou and others had with my friend E. D. and me, I men- 
tioned my disbelief of those parts of scripture records which 
set forth the Almighty commanding his rational creature, man, 
to slay his brother ; I am not in the least degree changed 
in my sentiments respecting these important points, but more 
and more confirmed in them, believing the Lord who created 
man for a purpose of his own glory, and to love one another, 
never did in any age of the world command war, which i^ 

* 3 quife. 



86 

quite the reverse. Now, had man, each one for one, strictly 
adhered to that of God in themselves, which could alone pre- 
serve from falling, and lived in his pure fear, which I believe 
was and is possible for every individual born into the world to 
do, I suppose war never would have been introduced, but 
man falling, * individually falling in heart from the Lord, created, 
and still does create many evils to himself, and amongst the 
rest, war, not one of the least. Now I cannot believe that 
these evils spring from a change wrought in God, who is the 
same yesterday, to day, and for ever. 

I believe that these things were permitted formerly, as well as 
now, on account of the people's hardness of heart, and their 
sins and gross wickedness ; but that it was the positive will of 
the most high, that man, created for a noble purpose, should so 
far deviate from the pure law written in the heart, and through 
disobedience fall therefrom, as in any age of the world, to engage 
in war, I do not believe: for certain I am, that in the day he 
created man, he never designed him to shed the blood of his brother j 
but that every soul born into the world, since the day wherein 
Adam first appeared on earth, was born for the very same de- 
signed purpose that Adam was created for, which was to glorify 
liis Maker by obedience to his pure will, and thereby dwelling 
in righteousness, peace and true harmony j and if through the 

* I do not believe that because Adam fell, we are also in a state of 
transgression, until we by giving way to our own unruly passions commit 
those acts which the voice of God in the conscience manifestly testifies 
to be evil, and then we fall from and forfeit innocence ; and restoration 
out of this fall is only and alone to be witnessed by the grace of God, 
which is mereifully offered to all in due season, and man's individual 
acceptance or disapprobation in the divine sight, stands in the use he 
makes of these offers. Man is a free- agent, good and evil are set before 
him, he may chuse or he may refuse, and his fall individually consists 
in chusing the evil, and it might be of infinite advantage to mankind, 
did they, instead of attributing the cause of so many evils existing in 
the earth, to Adam's fall, and turning their attention to his transgression, 
look carefully within their own breasts, and see what lodges there ; and 
I believe they would find that many are the evils man brings upon 
himself by his own individual transgression, and acts of disobedience 
to the known will of his Creator. Neither can I assent to the gene- 
rally received opinion, that the earth was cursed for Adam's sake; 
this would indeed be visiting the iniquities of the fathers upon the 
children, not -only to the third and fourth generation, but down to the 
Jatest posterity. 

cor« 



S7 

corruption occasioned by man's departing from the'Leri!, through 
a succession of ages the order of things be chased, it wa* man 
who changed and not God, whose designed pw|ftjse i:< r\ -. y ag£ 
respecting man remains unalterably the same, andr$\Q n<*v6§ 
did since the foundation of the world, nor ner-;- v !l s ii'l th|| 
end of time, lay out or propose any other iivm'os oi liaivpiiu •.-*/ 
than, 'f. Be .ye perfect, even as your Father w'-uu .. in !) ;, i. 
is perfect." And if war be lawful in one age^s^d i >J ; " '^o* 
ther, and if God commanded it in former days, and .hold- it ny\V 
in this day in. abhorrence, for brother to slay bother, he cer&ink 
is changed; whereas I believe he is unchanged bi'' 1 , houwr-r 
changeable man may be ; he remains unalterably tfoe -sinne, &.nd 
does not command one thing as essential in on* Bgfo ana and? 
ther in another, * Neither do I believe Ihqt the wininj of 

j 4 si? 

* In order to support the horrid acts recorded to the BHJlfe a? p#f$J&i 
trated by divine command, endeavours are V»nly < 
tinction between what is called the dispensation o( iite ■ 
tlie gospel; hence many confuse their ideas, du'W a v< j1 (3 
vinderstandings, and rett satisfied without further •: fcij ■• f b*v 

lieve, if they were willing to examine, divested o." passion and ) -, indii •■„ 
into the nature of these things, they would for.n ;-';:;. . ^ Lth ag if 
them. Let them throw aside every undue artr.cl.' 1 .••.'. to us *rt erbooU.>, - 
receiving their testimony no further thanratc^ ;i ^ tyviaecifS of <l,\"ne 
illumination in their own minds, which shines forth %\ a r, :m 
eient to enable all who are attentive to it, to dis&ngpisJ? ht-[\\ ■■ t n r ■ - 
and wrong ; but many overlook its tender intimation, by an *Uv-»uit.'i ;<a 
other things. 

I believe that all God does, is right, and perfectly con/wtf-nt w; > his 
attributes of justice and mercy; but I do not believe that in ;my dispt -li- 
gation of God to man, he ever authorised wars and bloodshed, Vvi' 1 /;! 
we read the history of them in the Bible or any other book. The an. 
thority of books cannot make that a righteous act in one age, which 
is wicked in another; and what feeling mind will acknowledge that; 
wars in the present day could be entered into under the influence of 
the spirit of truth, which is the same in all ages, and from which way 
never proceeded ? 

I believe the rule formerly laid down by Jesus Christ was obligatory 
jn all ages, without variation of conduct : *< Therefore I say unto you, 
that whatsoever ye would, that men should do unto you, do ye even so to 
them, for this is the law and the prophets." And yet how many accounts 
have we of the open violation of this rule, in men said to be influ- 
enced by the most high, and under his direction, doing horrid acts of 
cruelty to their neighbours ; acts which we cannot suppose they would 
have liked another should have done unto them. I know that the wars and 

F *k . contexts 



BS 

Jesus Christ changed in the smallest degree, the nature and 
attributes of the Most High. He came the messenger of a pure 
and spiritual religion, not a religion which never before existed, 
but a religion which in all ages had its witnesses, and was, in 
the most full and clear manner, borne testimony unto in his 
life and doctrines. He has left us an example that we should 
follow his steps, being subject to the will of his Father in all 
things, and if we be his true followers we must tread the path 
he trod to glory, bearing the cross and despising the shame. 
But I am firm in the belief that there is not, and never was any- 
true principle or means of salvation, but the light, grace, or 
spirit of God, a measure and manifestation whereof is given to 
every man, in order that thereby and therethrough he may 
work out his own salvation, and it is only and alone by obedience 
to the inward searchings of this pure, eternal principle that we 
ever can be saved ; therefore I believe it is the only saviour from 
Sin, and it is by witnessing our minds leavened into, and brought 
tinder its saving influence, that we know the evil in us sub- 
dued, and a redemption wrought in us by a conformity to the 
will of God in all our actions, and " here is truly a putting 
©n Christ, not by imputation, but actual operation :" and talk 
what men will of the sufferings and death of Christ, none ever 
will or can be saved by any other means, than obedience to 
the grace of God, which only and alone brings salvation. But 
at is easier for men to flatter themselves that Christ has died 
for them, and by his sufferings and death reconciled them to 
Crod, than to witness a change wrought in them through the 
tribulated path of obedience to God's grace in their own hearts, 
which only and alone can render the souls of the sons of men 
acceptable in the divine sight, and make them true followers 

contests which the Jews had with other nations, are of no consequence 
to us in themselves ; but making the Almighty a partaker with them 
therein, implies a sentiment shocking, and inconsistent to the true ideas 
concerning the Divinity. 

Why condemn wars in the present age, and approve of those carried 
on in former ones ? But the Bible sanctions them, and therefore many 
go no farther ; what they read therein they think must needs be true. 
Ah ! is it not a pity that any book should be so set up, as to ascribe 
infallibility to it ? as is certainly the case, where endeavours are used to 
impose an implicit belief in all we read without examination, although 
contrary to the internal evidence of clear conviction in the mind. 






89 

of the holy Jesus in the path of regeneration and newness 
of life: christians, not in name nor profession only, but iii 
deed and in truth, possessing the very nature of Jesus, and 
coming up in the purity of that blest religion he came to in- 
culcate. 

But I do believe that the doctrine of true Christianity has 
been, and is much abused; people have been lulled to sleep, 
and to dwell at ease in their sins, by holding up that Christ 
has died for them, and by his one offering has reconciled them 
to God, and that they have obtained redemption through his 
blood ; whereas I believe redemption to be an individual work, 
and must be individually witnessed without having any recourse 
to the sufferings and death of Christ. 

I believe the time is come, and more and more will come, 
wherein individuals rightly initiated into the nature and true 
design of Christ's coming, will behold the gospel in its own 
purity, stripped of every vain and corrupt appendage attached 
thereto by man, and that nothing short of a thorough cleansing 
by obedience to the grace of God, entitles any to salvation, or 
can produce in us righteousness, sanctification and redemption, 
which is indeed Christ formed in us through submission to the 
gospel power in our own hearts, and this is, I believe, as it is 
truly and effectually brought forth in us, the only hope of glory. 

Now to return to the subject with which I first began, re- 
specting my friend E. D. and me. — I feel easiest to inform 
thee, and I would wish thee to inform those others appointed 
with thee in our case, that we are stronger and stronger in 
the sentiment respecting the manner in which we intend to pro- 
ceed, being more and more confirmed in the belief, that it is 
a path required of us to move in, and we dare not (unless 
we chuse to bring condemnation on ourselves) deviate therefrom. 
We apprehend that were we to condescend to the advice given 
us, to conform contrary to what we most assuredly believe to 
be right, it would be an unrighteous condescension, and bring 
on ourselves a burden which all the countenance of man could 
n6t relieve us of: and although we are sensible that a desire 
In some degree for our good has incited individuals to take 
notice of our intentions, yet we believe that the arguments used 
by some of these come far short of what we apprehend would 
be likely to influence disinterested souls, who have nothing 
jnore at heart than the favour of that God who hath all power— r 

argu* 



90 

arguments which with us have not had the smallest weight, ex«* 
cept to confirm us in our sentiments, such as holding out to 
us the love and esteem our friends have for us, and how highly 
we are thought of in the world and among men *. 

Now, for my part, I must acknowledge I do think those who 
use such arguments are more desirous themselves to have the 
esteem of men, though it may be purchased at the expence of 
falling in the divine sight, than to have the testimony of a good 
conscience purchased at the loss of the esteem of men, and so 
they think others have the same ideas ; but I think it a very un* 
worthy motive to influence any one to a good action, (and I con- 
ceive you would think it a good action in us to conform to your 
advice) to act from the love and esteem of men, and beneath the 
dignity of a true christian. 

Some are more desirous of having a fair outside, and maintain-*, 
ing an honourable shew, as they term it, among men; and would 
fain be thought well of, because of their outside appearance, bear- 
ing the resemblance of beautiful, instead of having their hearts 
made clean : these, let them be in ever so much estimation among 
men, and their deeds ever so much applauded, either by them- 
selves or others, are, I do believe, an abomination m the sight 
of God, who seeth not as man seeth, and I may say, that it is 
the fervent desire of our minds, that all the love and esteem of 
this world may have no weight with us in the pursuit of what we 
believe to be right, and if in this pursuit we lose the love and 
esteem of men, we cannot help it. It is much better to have an 
approving mind, and the testimony of a good conscience, though 
despised by the world, and even our nearest connexions, than to 
live in the sunshine of human approbation, and want the con- 
soling evidence of divine favour; the one will soon vanish, the 
other will remain, when all things here draw towards a conclu- 
lion ; and be a firm support, and incomparably rich and sure 

* Another manner of dealing was handed forth to us, in order to deteF 
lis from pursuing the line of apprehended duty ; which was pronouncing 
woes and judgments against us, if we would not conform to the esta- 
blished mode of proceeding, by some whose zeal overcame their know- 
ledge, as if all other modes but theirs were excluded from the favour 
©f God. It may not be amiss here to observe that upon a serious re- 
view of our conduct, with respect to the manner of our procedure, we 
feel no condemnation, but are favoured with that peace which this world 
can neither give nor take away. 

treasure 



91 

treasure when all other objects fail. Those who are truly desirous 
of obtaining this prize, press forward without looking to, or 
having in view either the favours or frowns of men, or the esteem, 
of this one or the other one, but singly, simply, and unreservedly 
follow those things that make for their own peace. 

I believe a good man is not good, merely because he thinks 
he shall obtain heaven at last, but because he knows it to be 
his duty to love, serve, fear and obey his Creator and Preserver, 
knowing he is faithful that has promised, and that his reward 
is sure if he abide in patient obedience to the end. May the 
attention of thy mind be turned towards these things, and in 
true calmness of soul consider them, so as to profit thereby, 
that thou mayst have a sure resting place for thy feet to stand 
upon, in this awful day of turning and overturning, wherein 
the dispositions of many are made manifest and their foundations 
tried, and things will more and more occur to disturb the rest, 
the false rest of many who have been at ease, and they shall 
have torment upon torment, and one vexation on the top of 
another, and shall be driven hither and thither, having no sure 
resting place in themselves to stand upon, these things in which, 
they have long been trusting, turning to their confusion j in- 
dividuals will be raised up more and more to testify, some in 
one thing and some in another, against the formality of this 
people, and though many may rage at seeing their Babylon 
falling, yet all they can do will avail nothing to the hurting 
of those who believe it right for them to bear their testimony 
against the idolatry of the times, if they only are faithful. 

Surely if ever forms were idolized in any society, they are 
in that of the Quakers, though they cannot bear to be told 
so : they cannot bear the approach of any thing to disturb their 
rest, and those who are concerned to deal plainly with, them, 
and to tell them what they really are, these they acknowledge 
not, but count them deluded, and carried away by their own 
vain imaginations, whilst to those who declare unto them 
smooth things, they are ready to build temples. I do believe 
it is high time for matters to take a turn, they have long stood 
in a corrupt state, and I believe a reformation never will take 
place in a society capacity, because the body is unsound and 
cannot reform itself, so that it must be by individuals, keeping 
close to their own particular exercises, and breaking through 
the mass of corruption in whatever manner may be pointed 

mi 



92 * 

out to them, and It is not for these to cast up a way for 
themselves, but to walk in the way cast up for them, by at- 
tending to the pure discoveries of truth in their own minds, 
and by dwelling in passive resignation, suffer the Lord to do 
with them whatever he pleaseth ; and I believe the greatest 
opposition these will meet with, and have already met with 
from without, are the high professors, who having a form of 
godliness, but being destitute of the power, will neither enter the 
pure spiritual kingdom themselves, nor surfer those who would 
to enter ; these in all ages have been the bitterest and greatest 
enemies to the progress of true religion. 

I often think of the opposition George Fox met with from 
the priests and high professors in his day, who built much on 
the sayings of the prophets, Christ and the apostles; but 
George had often to tell them that they were out of the life 
and power in which the true prophets, Christ and the apostles 
lived ; so it is in this day, many are crying up the sayings 
and acts of George Fox, whilst they are out of the life and 
power in which George Fox lived ; and I believe if ever a 
reformation does take place, it never will be by looking back 
io what others have done, for this I believe has been injurious 
to many ; instead of looking forward they have looked back^ 
ward, and retarded the work in themselves, so that it is the 
earnest desire of my mind, that individuals in the present day 
may press forward, without looking to what others have seen 
or been doing before them ; for I believe that each has his own 
work to do, without looking to generations that are past, and 
** that God will more and more divide in Jacob, and scatter 
in Israel, before the reformation be brought about which he 
designs." 

I had not the smallest expectation, nor the least idea, when 
I first took up the pen to communicate a little of my thoughts 
to thee, that I should have proceeded so far ; but matters 
arising in my mind one after another, I felt easiest to express 
them after this manner, and as thou hintedst thy apprehensi- 
ons of my dabbling in French philosophy, I may say I never 
knew there was such a thing, neither am I at all acquainted 
with what French principles are ; and as to T. Paine's writ* 
ings, I never to my knowledge saw them, nor heard them, 
neither do I know the nature of them, therefore can form no 
judgment respecting them. I am not anxiously desirous to know 

th<? 



93 

the opinion of any man. I think I can truly say that I sin- 
cerely wish to know what really is truth for myself, purchased 
at my own expense, without looking to any man or set of men. 

Now I am free to say once more before I conclude, that we 
have not the smallest intention of proceeding according to 
established modes ; and may we be so preserved as to be will- 
ing to steer whatever course, which, on serious consideration, 
may appear to be right in this or any other respect, though 
it may be the giving up even reputation, and every other 
thing that may lie in our way in the pursuit of pure substan- 
tial peace — and we have no doubt but we shall lose the love 
and esteem of men, except of the truly wise and honourable, 
and it is of this number we desire to be, " although their 
lives may be counted as madness, and their end to be without 
honour : yet behold, how are they numbered with the righte- 
ous, and their portion is with the just !'"' 

I now conclude with fervent desires for thy substantial wel- 
fare, and that thou mayst in true quietness and calmness consider 
things as they really are, without looking to the sentiments of 
others, or being driven about by them, that so having sure 
grounds in thyself to stand upon, thou mayst have something 
of thy own procured by the experimental knowledge of the 
living operation of light and truth in thine heart, to recommend 
thee to a place of substantial safety and true stability, in the 
midst of more and more approaching storms. I subscribe my- 
self thy real friend, but not in the smallest degree to influence 
thee or any one in my favour, 

JOHN ROGERS, Juri. 
Lislurn: 1 2th mo. 1800. 



SERIOUS CONSIDERATIONS 

ON 

REVELATION, THE SCRIPTURES, RELIGION], 
MORALITY, AND SUPERSTITION; 

AND 

THE IMPORTANCE OF HAVING PROPER IDEAS 
6N these subjects. 



AV HEN I first addressed the public in my late pamphlets, en- 
titled, " Reasons for withdrawing from Society with the People 
called Quakers/' and " Additional Observations, being intended 
as a Sequel to the Reasons," I had previously resolved against 
making any controversial reply, to any thing which might be ad- 
vanced in opposition to my sentiments. I still continue in the 
same mind, because I find controversy has mostly an unprofitable 
effect on the parties respectively, who engage in it, and because 
x the public is not likely to be edified by the altercation that fre- 
quently takes place, in which the disputants, like dextrous fencers, 
try who shall display most skill in attack and defence, instead of 
endeavouring to find out truth by a cool examination of each 
other's sentiments. I therefore, as before, decline entering into 
a more particular discussion of two pamphlets, which since my 
last publication have appeared in answer to me, than barely to 
notice them in the following brief manner :*— 

The first is entitled, %c Remarks on my Reasons," and is anony- 
mous. I think the author meets my objections in many instances 
with superficial reasonings, and does not enter so fully into them, 
as to remove them. Besides, I think he is frequently deficient in 
candour in his remarks. I decline saying more, for the reasons I 
have already adduced against controversy— and the attentive 
reader, who is so inclined, may on a careful perusal of my pam- 
phlets, and the Remarks, be satisfied for himself, of the justice ot 
error of my present observations respecting this writer. 

Another letter has been addressed to me by Job Rider. The 
author thinks it right to manifest zeal. Some writers seem almost 
to think, that they do well to be angry on such occasions. In the 
account he gives of the conversation he had with me, he mistakes 
the reply I made to him, and sets down an awkward, ambiguous 
phrase which I did not use ; my answer twice repeated to him was, 
that / was not convinced my sentiments were erroneous, and therefore 
1 could not retract them. I mention this circumstance merely that 
my answer may appear as I gave it, without intending any reflec- 
tion on Job Rider, only for his want of accuracy in stating my 

e words* 



98 

words; r "^ '^ t think it not amiss to state in this place, a remark 
which I made to him in the course of the conversation which we 
had together, because I think it may be useful to throw it out for 
general observation.— ~He was speaking of the danger of encou- 
raging libertinism, by unsettling what had commonly been receiv- 
ed for truth. -^-1 replied, that I thought I did no injury, by calling 
people to examine on what foundation their religion rested ; but 
that those were doing the real injury to the cause of godliness, 
who attempted to build religion on what is not a solid foundation, 
and to connect together what are so dissimilar in their nature, 
truth and error. 

It may be well observed, in the words of a late writer, that 
ft the worst heresy is a bad life — that no church can be in danger, 
which has no corruptions in it, and that the only atonement for 
our sins is repentance and amendment." If we become fully 
assured of these great leading truths, which would serve us as 
guides in the course of our examination, we need not fear to 
examine closely into the foundation on which religion is built. If 
some things should be found not to have a solid foundation, which 
we fondly supposed were immovable, still truth would gain 
additional stability, and we as individuals should be benefitted by 
the research. 

I again appear before the public to lay before them some consi- 
derations, the result of free but serious enquiry, on some very im- 
portant subjects. Much outcry has been raised against me on ac- 
count of my sentiments, which I have already published. But I 
cannot consent to yield to popular prejudice in giving them up, 
until I am convinced they are-erroneous. I therefore purpose in 
the ensuing pages to enter into a more full enquiry ; and en- 
deavour in simplicity to state my apprehensions on these matters 
of a most highly interesting nature. I am conscious of no other 
motive but a sincere desire to promote the cause of truth : and I 
only ask of the reader to give a patient hearing, with his mind 
divested of prejudice, and an unreasonable attachment to pre- 
conceived opinions. I wish him neither hastily to receive nor 
reject. I appeal not to his passions, but to his cool, deliberate 
judgment, 

SERIOUS 



SERIOUS CONSIDERATIONS, 

/ 

8(c. 



ON REVELATION. 



JDEFORE we attempt to explain ourselves on any particular 
subject, it is necessary we should affix an accurate meaning to 
what we form as our idea of it. Many confine the meaning of 
this word to a literal belief in the scriptures — the Quakers, among 
whom I was educated, appear not to have defined their ideas 
very clearly on this subject ; some of them extended the meaning 
farther, by taking in a communication immediately from God, 
made manifest in the heart of every man. They connected the 
two ideas together, some leaning more to one side of the explana*. 
tion, and some to the other, according to their respective ap«* 
prehensions. 

I think it is necessary in the first place . to come to a clear 
understanding on this pointy as a preliminary to further ob-» 
servation. According to the judgment which I have formed, there 
is no book which comes up to the idea of a revelation : if even it 
were written under the influence of inspiration at first, it comes ta 
us through the hands of a multitude of copyists, translators, &c„ 
The large commentaries written from time to time on the Bible, 
the corrections of erroneous readings and translations frequently 
made in its text, prove that it is not a certain standard. We may 
see a striking instance of the uncertainty arising from interpo- 
lation, in the passage in I. John, v. 7 and 8, respecting the three 
witnesses. It was long contended that these verses were genuine, 
but now they are almost universally given up as spurious, even by 
those writers who are strenuous for the doctrine attempted to be 
supported by them, Here is one acknowledged instance of an in- 
terpolation, and why may there not be other instances of similar 
frauds of earlier date ? 

In my apprehension, the scriptures are attended throughout 
with much uncertainty, As they stand in the present volume, 

Q 2 they 



'i 100 

they come to us in a questionable shape, collected together by 
some general councils, of the members of which we know but 
little, and therefore we cannot answer for their integrity, or qua- 
lifications to judge — they appear to have received some, and re- 
jected others, in an arbitrary manner, at least we are unacquaint- 
ed with the motives which influenced their choice. It seems rea- 
sonable to conclude that they had their prejudices, to which they 
would probably cause their selection to bend ; so in every step 
there appears to be uncertainty concerning these writings. It may 
have happened, that the original writers admitted a mixture of 
error incident to human frailty into their writings, and these 
errors may have been increased by the various channels through 
which they have since passed. 

It were easy to enlarge on this subject, but I wish to avoid giv- 
ing much way to conjecture, and I think sufficient may be per- 
ceived to shew that they do not bear the marks of such a cer- 
tain only rule, as we could suppose to be appointed by God fot 
the entire regulation of his creatures ; and if they were a certain all- 
sufficient rule, that he would leave a large proportion of the inhabi- 
tants of this earth in every age necessarily ignorant of them. A law 
revealed by God must be universal, clear, and open to all; and not 
dependent on the accidental circumstances of situation, or ability to 
read it in its original or translated form. If an all-wise being 
had intended written records should be a key to the true knowledge 
of him, I think he would have caused them to be universally 
dispersed, and have preserved them free from all mixture of 
error ; neither of which is evidently the case with regard to the 
scriptures. 

I forbear in this place to enter more fully into this subject, by 
stating my objections to particular passages in these writings — I 
have already done so in my former publications, and intend to 
resume the subject in the succeeding chapter. - All I aim at now 
Is to shew that they are not a certain rule, and therefore fall far 
short of what I conceive to be the essential requisites of a reve- 
lation proceeding from God for the sole direction of man. 

Some have declared the works of nature as they are seen in 
the creation to be the true revelation. I cannot subscribe to this 
doctrine in its full extent. We may truly consider this display 
of the visible creation as a revelation, or discovery of an all- 
mighty and all-intelligent power, to us dim-sighted creatures, 
who even regarding these things after all our searching can know 

but 



101 

but very little. Whether we turn our attention to the great, 
or to the minute parts of creation, after most diligent investi- 
gation, to the utmost extent of human intellect, we must con- 
fess our great ignorance when we compare what we do know, 
with what we find we are incapable of knowing. We may learn 
humility by seeing ourselves placed so low in the scale of intel- 
ligence. I cannot perceive how this knowledge of the outward 
creation, even if we had greater capabilities of comprehending 
it, would lead us to a clear knowledge of our moral duties. 
We still have something farther to seek. If this were the true 
clue to a sure revelation, the learned would have an advantage 
over the unlearned, which we do not find to be verified either 
by reason or fact. We do not find that the most learned in this 
way are better instructed in their moral duties than others who 
have made these researches less their study— in some cases this 
kind of knowledge puffs up the mind of its possessor, and then 
it proves of real injury to him, instead of affording any profitable 
instruction; and I cannot believe otherwise than that God is 
just in all his ways, and places it equally in the power of all, 
learned or unlearned, to become acquainted with his laws. 

Learning to a certain degree lias a tendency to open the capa- 
cities of the human mind, and knowledge is certainly more fa- 
vourable to enlarged ideas of true religion than ignorance; but 
science may be too far followed so as to divert the mind from 
the necessary attention to our duties, and instead of being kept 
in its proper place as a mean by enlarging the understanding 
to lead to a clear comprehension of our duties, it may become 
hurtful, if it be rested in as an end. A man may be a skilful 
mathematician, or a knowing astronomer, and yet unacquainted 
with what most interests him to know. An intimate know- 
ledge of himself would be more useful to him in assisting him 
to regulate his passions, and fulfil the great business of living 

soberly, righteously and godly. 

'* Knowledge dwells 
f* In heads replete with thoughts of other men j 
" Wisdom in minds attentive to their ownj 
" Knowledges rude, unprofitable mass, 
*' The mere materials with which Wisdom builds, 
*' 'Till smooth'd, and squar'd, and fitted to its place, 
*' Does but incumber whom it seems t'enrich." 

COWPER, 

g 3 Here 



102 

Here now we have tried two systems of what is called revela- 
tion: the advocates of each are opposed to the other — in my 
view both are deficient ; but let us not hastily renounce the fur- 
ther enquiry , either through carelessness about the object, or a 
predilection for one or other of these modes. I most firmly be- 
lieve in revelation, though I freely acknowledge that I receive 
neither the scriptures, nor the works of the creation as the true 
source of it. I have no desire to lead the judgment of others, 
hastily to adopt my opinions. I request my reader carefully 
to examine every step as he proceeds, and to receive nothing 
upon trust. As the only object I have in view is the search 
after truth, and the firm establishment of it, I earnestly caution 
against an unweighed adoption of what is truth, for I be- 
lieve the lasting impression made upon the mind, is in pro- 
portion to the earnestness and care with which the preceding 
examination is conducted. Hasty impressions are seldom lasting, 
and I have seen some who hastily received on light grounds, 
as rashly again reject on motives as light. Conviction may be 
compared to a plant of slow growth, but which, when deeply 
rooted, continues long to keep possession in full vigour. 

It sometimes happens that men overlook the simple and ob- 
vious cause in their search after a more remote one. Revelation U 
a simple inward principle in the heart — open to all, which all may 
understand, and of which each individual possesses the key himself, 
because his knowledge depends upon his obedience. It is the 
free gift, the grace of God, the improvable talent committed to 
man's stewardship. In proportion as he attends to its intimations, 
lie becomes more acquainted with it. It operates on the mind 
through the medium of the conscience. Many times indeed 
Its sacred intimations are disregarded, and often this holy prin- 
ciple, pure in itself, is mixed with human errors, and the work- 
ings of the imagination. Hence w r e sometimes see that super- 
stition in part, or entirely, usurps, the place of conscience, and 
persons ignorantly follow imagination for the dictates of con- 
science ; yet this does not derogate from the true value of this in- 
estimable gift. It is the great business of our lives to observe 
closely its warnings, and by watchful attention to its leadings to 
separate truth from error. I assuredly believe we may approach 
gradually to a more full capacity for this necessary work — and 
though the dross of human error may remain among the pure me- 
tal, yet we find some make a nearer approach to a state of purity 

than. 



103 

than others, and this is only brought about through a close atten- 
tion to this ray of the divinity in man. Man on one side is allied 
to frailty and infirmity, and on the other, as he obeys this prin- 
ciple of instruction, he becomes allied to the divine nature : for 
I consider this principle as the germ of immortality, gradually 
unfolding according to the gracious design of the planter of it. 
But all depends on man's joining in with it — he may through 
disobedience stifle its convictions for a season; he may through in- 
advertence mistake its dictates, or in the pride of his heart he 
may overlook its simple appearance : but in all these instances, 
man is to blame. He, by his own wilful neglect, loses the be- 
nefits of the intended good. 

So here, I think, we have a principle divine in its nature,, ex- 
tended to every age and every country, to all nations and to 
every individual ; and from whose beneficial offers, neither bond 
nor free, learned nor unlearned, civilized nor uncivilized, are 
exempted. All hear ; but all do not obey. The possession of 
the scriptures has only reached to a small part of mankind ; 
but here we have a revelation communicated to all. It is cer-*. 
tain in its effects. Many may pervert and mistake its commu- 
nications, and remain ignorant of their real state through the 
influence of an inordinate self-love; but this impulse, partaking 
of the essence of its divine author, is without variableness, or 
shadow of turning. 

Much might he said on this subject, but a little may suffice ; 
because all have felt its influence, and unless the inward sensa- 
tion is lost through repeated violation of it, man can truly say 
from experience, " I know there is a God, because I feel his 
influence. I know 1 am immortal, because a secret conscious? 
ness which I cannot describe, but yet which baffles all powers of 
reasoning, convinces me that I arn designed for another state of 
existence." I think nothing more is requisite to convince us 
of the power of a God, and of the immortality of the soul, than 
the internal feelings of his presence in the heart, convincing 
and awfully reproving for evil, and speaking peace for faithful 
obedience. - Indeed all nature speaks a God, and even super? 
stition, alas! so powerfully prevalent among mankind, declares 
his existence ; for I consider superstition as an abortive attempt 
to attain to the knowledge of God. 

But above all, God proclaims his power in man* for no- 
thing short of an Almighty Being, acting upon an. immortal spirit, 

g 4 could 



104 

could produce those strong sensations, which at times we experi* 
ence in our hearts. I trust I am no enthusiast. Some men cal! 
me an infidel; but I at seasons can truly rejoice in this feel* 
ing of a God nigh at hand. I reject all other revelation than 
this, and can breathe forth the fervent desire for all mankind, 
that they might experimentally come, taste and see for them* 
selves, that the Lord is good. 

It is the wilful alienation of the mind that prevents the right 
feeling of this divine power in the heart, and causes poor man 
to walk in the bye ways, and crooked paths of his own ima- 
gination, even while he mistakenly supposes he is walking by the 
light of what he calls revelation, grasping at the shadow, and 
losing the substance. Real infidelity has increased, and will in- 
crease among men, under this erroneous system, and nothing will 
stop its progress, not all the puny efforts of man, by his books, 
his forms, and ceremonies, until mankind recur to first prin- 
ciples, and attend solely to the operations of divine grace—this 
is the only standard that can profitably be held up to the sur* 
rounding nations. 

Mankind may differ among themselves about their forms, and 
attach great importance to their various modes; but notwith- 
standing, all who do not thus experimentally know God for 
themselves, will be destitute of the substance and the power 
of godliness. What avails sending out missionaries to foreign 
lands among those called Heathens, to tell them of a revelation 
as yet hid from them in a book ? They already, as well as 
we, have felt the influence of this true revelation. Surely it 
would be better to stir them up to attend more closely to the 
discoveries of the internal sense of right and wrong manifested 
in their minds j for thereby hoth we and they might become chris- 
tians in deed and in truth, and we can attain to this state by no 
other means, notwithstanding we make the highest professions. 

I am not insensible of the objections that are made to aU 
lowing this internal revelation. Perhaps the cause has been 
more injured by the mistakes of those, who assumed to be its 
supporters, than by the attacks of its opponents. Fanaticism 
has often usurped its name, and all the passions which disturb 
and deform the human mind, have at seasons clothed themselves 
under its appearance. Hence it has been said to give no cer- 
tian intelligence : but the error lies in man, he mixes up his own 
passions in the cup, and then complains of the whole. He ought 

to 






105 

to have preserved the heavenly cordial pure ; and then he would 
experience its beneficial effects in curing the evils he has fallen 
into. 

I do not scruple to call this divine principle the voice of God 
manifested through the conscience. Our imagination, or the pre* 
judices of education, which are very difficult to be got rid of, 
may present objects to us, as matters to be believed in, and prao 
tised, that a more enlightened state of mind would reject, and 
in such instances we may act erroneously under the apprehen- 
sion of conscience. And if we act so in the honesty of the heart, I 

. doubt not but our sincerity will be accepted by God. But I cannot 
call such instances the effects of conscience. We may view the 
act through an imperfect medium, and form a mistaken conclu- 
sion while at the same time we preserve our integrity. 

Conscience, like every other good thing, may be abused; and 
hypocrites often shelter themselves under its name. They plead 
its sanction for the outward formalities they practice, while in 
the general tenor of their lives, they evidently manifest that they 
disregard its sacred injunctions. Men have pleaded conscience 
for the doing or forbearing to do some things, which were only 
mere acts of superstition, while at the same time they were about 
to commit the greatest acts of wickedness. Robbers have been 
known to be fearful of eating fleshmeat on a day forbidden by 
their ritual, when they were just entering upon scenes of robbery 
and niurder-^-and some warriors, it is said, have been scrupu- 
lous in repeating a prayer to the God of mercy, at the instant 
they were preparing to do violence to the convictions of his 
spirit by slaying their fellow men. Such is the deceivableness 
of the human heart ! If often seeks to compound for its great 
enormities by an attention to trifles! This is the conduct of 
superstition; but such never was the language of genuine con- 
science. 

Conscience is the gift of God — so also is reason, and as they 
both proceed from him, so they must be in unison together. 
Some have attempted to make a distinction between them, but 
I apprehend it has arisen from not taking a comprehensive view 
of the subject ; some are so narrowed up in their own system, 
they will see nothing out of it. 

In my estimation, conscience is an internal sense of right and 
wrong communicated to the mind, and it encreases and gains 

I ' > strength 



106 

strength in proportion to our adherence to its convictions ; and our 
sensibility, or perception of it, is always in proportion to our obe- 
dience to its former discoveries already made known. Reason 
comes to its aid — but here again as we see erroneous judgment 
may usurp the place of conscience, so may false reasonings as- 
sume the name of reason. The caprices of the human heart do 
not flow from reason. Reason, properly defined, comes to the 
aid of conscience, ana! confirms its verdict — while prejudice un- 
der the guise of conscience, and error assuming the mask of rea- 
son, join in leading the mind astray ; but I cannot on this account 
reject reason, or bring myself to disallow conscience — both have 
been greatly abused. I think it has been a too common error to 
set up too many distinctions ; and so they have frequently been 
without a difference, and man has been puzzled by a labyrinth of 
his own making. 

If pure revelation^ unmixed conscience, and sound reason be 
closely examined, I think they will be found all to proceed from 
the same source, and if they are not united as one common prin- 
ciple, the error of supposing they may be one and the same thing 
under different names will not, I expect, be a practical evil; I 
acknowledge for my own part, I cannot clearly separate them, 
and I believe a critical attempt to do so, would partake more of 
the nature of barren speculation, than of practical utility. 

I think, on subjects of this nature, it is becoming our present 
state of knowledge to speak with diffidence. It is easier to as- 
sert with confidence, than to examine with modest caution. I 
advanced hese sentiments as the present result of some serious 
enquiry, but in a matter of such a nature, I may be mistaken ; 
and therefore I prefer to express myself cautiously, yet I tru3t 
I am not under the influence of an over timidity— I only fear 
to do or say wrong. Many will doubtless from motives widely 
opposite make contrary assertions. Some may think I am sur- 
rendering the cause of immediate revelation ; and others of op- 
posite sentiments may account me an enthusiast in support of it. 
I believe it right for me to endeavour to hold on the even tenor 
of my way, alike regardless of unmerited censure, from whatever 
quarter it may proceed. To find out truth for ourselves inde- 
pendently of an undue attachment to the sentiments of others, 
ought to be our great concern. And in this search it is more 
becoming our present state, rather to endeavour to be found in 

ih$ 



107 

the character of humble enquirers after truth, than too easily* 
to yield to our own self-sufficiency, in supposing we have fully 
found it out. By adopting such a line, our stock of real know- 
ledge would be likely to be further encreased, although at the 
same time, we might have to abate of some of our high preten- 
sions, respecting our having already got to the entire attainment 
of this knowledge. , 

In speaking on these subjects, I think it safest to express 
words according to my own ideas ; and of which, to use a simile, 
I have measured the length and- breadth for myself, without look- 
ing to the phrases commonly in use. I am apprehensive that 
using a set of phrases, the language of a sect, often has a ten- 
dency to puzzle, rather than to make clear distinctions on particu- 
lar subjects. We find language is often very insufficient to con- 
vev our ideas to one another clearly ; and therefore we should 
learn to make allowances for each other in this respect, when 
we find a difficulty in clearly comprehending what is expressed ; 
for we see things in so many different points of view, that it is 
very difficult to speak so as to accommodate the ideas of all. 

We may well sum up the matter, by saying that every gift 
of God is £ood, and is committed to us as improvable stewards of 
his manifold grace. Let us, therefore, instead of mispending 
our time in nice disquisitions respecting their nature, study to 
make a good use of these precious gifts, wmich we must allow 
come from the source and fountain of all good : and in this point 
of view gratitude must arise in every feeling mind, that we have 
a practical guide, and are not left to grope our way through the 
intricate mazes of this life, unassisted ; that this guide is equal to 
every exigency, and is not locked up in a book, or in the 
keeping of any church or body of men whatever • but is equally- 
open to all the children of the one common father, that whoso- 
ever will, may read in the book of this great law written in every 
heart, and which is distinctly legible, until it be defaced by trans- 
gression. 

How does this idea raise the mind above the puny considera- 
tions of particular sects, names and nations, when we contemplate 
a divine principle free as the air, and coextensive with the uni- 
verse ! In this point of view, all the petty distinctions invented 
by man to gratify his pride, as if he and his party were the pe- 
culiar favourites of heaven, vanish out of sight, and the soul is 

wrapt 



108 

wrapt up in humble adoration, and may almost be said to be 
*f lost in wonder, love and praise." In this situation, the language 
can be feelingly adopted, <( Thanks be to God for this unspeak- 
able gift." 



ON THE SCRIPTURES. 

I have in the preceding chapter brought forward some ob» 
servations, by which I am induced to believe, that these writings 
do not bear internal marks of being throughout a revelation from 
God ; and have pointed out the many uncertainties and difficul- 
ties attendant on the channel, through which they have come to 
our hands. 

I view them as a large collection of writings, promiscuously 
brought together without discrimination. They do not appear to 
have been written with similar views, and by no means form an 
uniform whole. Historical relations occupy a considerable space 
in them, and they partake of the evils usually to be met with 
in history, wherein wars and other crimes are spoken of with ap- 
probation. But what makes this history more hurtful, is the pecu- 
liar stamp of sanctity attempted to be affixed to it. — It, in common 
with the rest, is called Holy. The book is called by some, the 
Word of God, and received as a revelation immediately proceed- 
ing from him. The Quakers have not been accustomed to call 
them by this appellation, and sometimes appear startled at the 
expression, nevertheless most among them stick up strenuously for 
titling them, Holy Scriptures, and the Scriptures of Truth. For my 
part, I can see little difference between these expressions and call- 
ing them the Word of God ; I think the difference lies more in 
words, than in any real distinction between those modes of ex« 
pression. 

I think the history of the Jews, as related in these books, has 
had an injurious tendency in many points of view. The Jews 
themselves appear to have been induced by these their national 
historical records, to have assumed in different periods a spirit of 
haughty arrogance, and to have been led away by the hurtful 
idea of their being the peculiar favourites of heaven, though I 
think it appears abundantly manifest, that their general conduct 
was very different from what would be the distinguishing marks 
belonging to a people, who were justly entitled to the character of 

being 



109 

being »' the people of God." I cannot acquiesce in the suppo^ 
sed divine origin of their law. I think it was framed by Moses 
according to the ideas which he had formed ; and thus having 
settled it in his own mind, he wished, according to the manners 
of the times, to add a supernatural sanction to it, in the eyes of 
his people. Therefore I think, it is fair, that we should examine 
it, as we would do any other system of legislation. 

I think, in the ten commandments, an attentive reader, unbiassed 
by former prejudices, will perceive exceptionable matter. In many 
parts of the scriptures, as well as in this particular place, the su* 
preme source of all perfection is represented as being influenced 
with human passions — here he is said to be " a jealous God, vi- 
siting the iniquities of the fathers upon the children unto the third 
and fourth generation of those that hate him." — Can this be true ? 
I believe not. What means the expression of the Lord resting 
on the seventh day ? In the fifth commandment the reward pro- 
mised for doing well is, that " thy days may be long in the 
land." — I think we have no reason to suppose from what we see 
in the world, that long life is a mark of divine approbation. 

I consider the Jews with all their vaunted superiority to have 
been but little enlightened with regard either to their moral duties, 
or to entertaining clear ideas respecting the attributes of God ; 
and in this sense their dispensation or state may be said to have 
been a low one. I believe that there was no change in the laws 
of God, for they remain unchangeable ; nor any different dispen- 
sation, but what was occasioned by the introduction of a purer 
religion, of which Jesus Christ was the chosen and especial 
messenger to promulgate ; and this in my view is what alone con- 
stitutes the difference between what is called the Jewish and 
Christian, or gospel dispensation. Through both the positive will 
of God was the same ; but in different ages of the world men 
have changed. At some times they have attended more closely 
to that divine principle which illuminates the understanding, and 
this has caused some ages, and some individuals in different ages, 
to be more enlightened than others ; but my mind revolts at the 
idea, which I cannot but consider as absurd, that in one period 
God should have given one rule for the people to attend to, and 
in another period he should have changed this law. Assuredly the 
change has been in man, and not in God. 

The general tendency of the Jewish law almost altogether point* 
ing to ritual observations, does not appear well calculated to have 

had 



110 

had the effect of leading the people to the practice of sound rrio^ 
rality, or teaching them to form enlarged ideas of a great first 

cause, the creator and upholder of all things. How unmeaning 

and trifling are most of the ceremonies ! I do not think by any 
means that Moses was divinely inspired in establishing them — yet 
there are some good moral institutions in the Jewish law. Many 
attempts have been made, in different ages, and among various 
sects, to allegorize these ceremonies, and to draw allusions from 
them, adapted to what they considered the purposes of Christianity ; 
but I suppose any other history, or any other law might have 
equally served as a basis for such typical, and, in many instances; 
fanciful allusions, 

Many circumstances irt the conduct of Jacob appear irrecon- 
cileable with the principles of justice* The same may, in some 
cases, be said of Joseph, though some of his actions are truly 
commendable; and yet his conduct towards the Egyptians in 
taking their catile and lands from them for the use of Pharaoh, 
during the years of scarcity, I think cannot be considered as an 
act of genuine mercy ; but in my view stamps on him the character 
of a sordid monopolizer, as his plan seems more calculated lo pro- 
mote the interests of Pharaoh and the priesthood, than the real 
relief of the people. See Genesis xlvii. — In what point of view 
should we have beheld the conduct of any individual or govern- 
ment, who should have acted in such a manner during the late 
season of pinching scarcity ? Yet the nature of this transaction is 
not changed, because it happened m a distant age of the world, 
and is recorded in the Bible. I do not call in question that these 
and other similar transactions really happened, but there is great 
difference between admitting this to be the case, and believing 
that these things took place in consequence of a divine command, 
or that the authors of these books were inspired to record them, as 
examples for us to follow ; and I think I am warranted in the 
assertion, that in the manner many of these things are spoken of, 
they are held up to us as models for imitation by the writers, and 
consequently by those who in the present day assert these writings 
to be throughout the dictates of inspiration. 

I am not deterred from stating my sentiments explicitly on these 
subjects, either on account of the general odium thrown upon 
them who advance such opinions, or of the fear of being classed 
among those who have hitherto propagated them, because many 
have not manifested in their general conduct that they were of 

virtuous 



ill 

virtuous or godly lives* I admit that Voltaire and other men of 
relaxed morals may have held similar sentiments — they partook 
of the general state of defective morality, alas I too common 
among every class ; but this circumstance by no means proves the 
unsoundness of the doctrine they have adopted. It would be as 
uncandid to form such a judgment, as to assert that all religion was 
false, on account of the gross hypocrisy so conspicuous among 
many of its apparently zealous supporters : yet I acknowledge the 
fear of being ranked with men whose general conduct I highly 
disapproved, operated with considerable weight on my mind for 
some time, against an over hasty avowal of my sentiments ; but 
after a deliberate consideration of this and every other circum- 
stance attendant on an honest, candid declaration of my sentiments, 
I believed it to be my duty to submit to every reproach in the 
discharge of the debt, which it appeared to me that I owed to my 
fellow men, by stating my opinion, that I might by this means 
put them upon consideration of what I believe will be found 
to be a fundamental error, the implicit receiving the scriptures 
throughout as of divine authority : yet I by no means reject many 
valuable truths which are contained in them — I neither receive 
nor reject in bulk. 

I also wish carefully to avoid speaking of these subjects lightly, 
or with the smallest approach to ridicule ; but to treat of them 
soberly, as is most becoming in examining into matters so highly 
important in their nature, for so I consider every thing which 
so nearly concerns the best interests of man, as the serious inves- 
tigation of truth : besides, ridicule is not the test of truth ; for 
things true beyond all contradiction may be turned into ridicule, 
equally with those of a contrary nature. I consider religion 
(when this word is properly understood in its right meaning) to 
be of such- vast importance to us all, that I dare not jest even 
with the errors which have been interwoven with it, and which 
in many cases have usurped its sacred name. I wish to guard 
myself, and to caution others against that superficial frivolity o£ 
mind, which I fear is too common in the present day. Neither 
do I bring forward instances of what I consider inconsistencies 
out of the scriptures from a carping disposition, desirous only to 
find fault, but to shew why I think the Bible ought not to be re- 
ceived with implicit confidence • and that many of the instances 
recorded in it with the appearance of approbation ought not to 
be held up as models for our imitation. If we view them only 

as 



112 

as representations of the manners of former times, without attach- 
ing further importance to them, they may furnish us with additional 
proofs of the prevalence of human errors ; but if they are still 
held up as patterns of excellency, such a system will powerfully 
operate to prevent further improvement, by turning the attention 
of the people to look backwards to the precedents of former times ; 
whereas I think it would be better to look forwards*— the history 
of most of the past is not very consoling— let us hope for more 
enlightened times to succeed ! 

Let us next take a short view of the character of David. The 
psalms which go under his name contain many sublime truths, 
expressed in beautiful terms, yet they are not without their alloy 
of pernicious error. Read the 109th psalm, and compare it with 
the language of the holy Jesus, " Bless them that curse you, do 
good to them that hate you." Matt. v. 44. 

In forming a just estimate of the character of David, we cannot 
avoid taking into view his dying charge to Solomon (I. Kings, ii. 
5 and 8) to be revenged of Joab and Shimei> for offences they 
had committed against him several years before. Do we not 
perceive in this charge a spirit of cool-blooded, deliberate revenge ? 
Yet these things, and many other similar instances, are mentioned 
in these writings, without any mark of disapprobation being 
affixed to them. Wretched indeed would be the situation of poor 
man, if all this must be taken as the word of God, and a sure 
revelation inspired by him ! But thanks be to God for his un- 
speakable gift ; he hath implanted a principle in every heart, 
which, when its genuine intimations are attended to, rises as a 
witness against the enormity of such things *. Yet many sincere 

men, 

* The late Alexander Geddes, who had begun a new translation of the 
scriptures, of which he had published two volumes, with critical remarks, 
and had proceeded in his work as far as the 118th psalm, when he was 
a few weeks ago removed by death, in speaking of the destruction of the 
Canaanites, thus expresses himself : — 

" After all that has been written, either by Jews or Christians, in de- 
fence of this sanguinary measure, I confess that my reason and my religion 
continually revolt at it ; and I cannot bring myself to believe that such an 
order proceeded from the mouth of God ; perhaps not even from the mouth 
of Moses. I am rather willing to suspect that it is the fabrication of some 
posterior Jew, to justify the cruelties of his nation. And indeed it is the 
shortest way to justify any measure, and to obviate all troublesome ob- 
jection?. Such a command could not be unjust, since Cod authorized and 

com* 



113 

men, with mistaken views, suppose these writings to be the 
foundation of all true religion. Surely they are doing great injury 
to the cause they think they are supporting* If religion had no 
other foundation than what they are giving to it, it must fall. I 
think those who point out the instability of this foundation, and 
are desirous to turn the attention of the people to one which is 
indeed secure, the rock of true revelation, are labouring to pro- 
mote the essential interests of mankind. I do not entertain a 
doubt, but that these things will ere long be more fully seen into, 
every unsound foundation will be shaken, and that only which can- 
not be shaken will remain. 

There appears great diversity in the writings of the prophets, 
and some of them express purer sentiments than others j yet there 
are many things in their writings which appear incomprehensible 
and inconsistent with our ideas of rectitude. They had a particular 
idiom of expression, " Thus saith the Lord," often repeated, 
which I think is not fully understood. It was the common eastern 
manner; but I do not think their assertion can be accepted 
as a proof, that always when they used this term, the Lord 
actually spoke by them. I do not deny but in some instances they 
w r ere as instruments to convey profitable instruction to the people, 
but still I think I perceive a mixture of much imperfection in their 
writings, and therefore I cannot accept them, as communicating 
the unmixed language of sound sentiment* I do not wish to detract 
from their real merit ; they may have possessed some valuable qua* 
lities ; and perhaps their language and ministration were better 
understood in that day. But I think it improper that an attempt 
should be made in this day, to enforce an implicit belief in their 
writings. We are commanded by sects to receive them entire 
without examination. I think it is much more reasonable, and 

commanded it ; who will presume to say, that what God commands is un- 
just? True ; but then we must be first well assured, that he has command- 
ed—and the very appearance of injustice in the act, is to me a stronger 
proof that he did not command it, than the authority of all the Jewish 
historians put together."— Preface to vol II. of the Translation. 

The same author, in the preface to his critical remarks on the scriptures, 
makes the following observations.' — 

" Catholic Christianity I revere, wherever I find it, and in whatsoever 
sect it dwells ; but I cannot revere the loads of hay and stubble, which 
have been blended with its precious gems ; and which still, in every sect 
with which I am acquainted, more or less tarnish or hide their lustre." 

h that 



-114 

that it would be more likely- to answer the ends of true piety, 
that these writings should be canvassed, and treated as other books 
are. Let us draw what instruction we can, from such parts of 
them as we are able to understand, or that seem adapted to the 
present circumstances ; and leave the other parts to fall by their 
demerit. I wish to acknowledge truth, in whatever place I meet 
with it. But I think the error lies in attempting to throw a 
veil of mystery over these writings, which no one is allowed to 
look under. 

We often hear the assertion, that the scriptures are to be con- 
sidered as a sealed book. I can look upon this declaration only 
as an acknowledgment, that many parts of them are incompre- 
hensible, and that thev are no otherwise explicable than by viewing 
them as an allegory, by which it is attempted sometimes to recon- 
cile them ; but I do not believe that God would cause that to be 
veiled in mvsterv, which was necessary for us to know. I think 
the scripture writers adopted the phraseology common in that 
day, which now, through a change of manners and language, 
appears very uncouth to us ; and in some cases it evidently appears 
that they acted in an extravagant manner. If Isaiah going naked 
and barefooted, (see chap, xx.), and Hosea, (chap, i.) taking 
a wife of whoredoms, and having children of whoredoms, are 
to be considered in a literal sense, I think the one is inconsistent 
with decency, and the other with morality, and therefore, that 
neither were done by divine command. If they are to be taken in 
a figurative sense, the expressions are too strong to be instructive 
in that way ; and if they really believed they were acting by divine 
command, they must certainly have been under the influence of 
a strong fanaticism. In either case I can see no advantage in 
the relation. 

I could bring forward several other instances of inconsistencies 
mentioned in the writings of the prophets, but I forbear that I 
may not be tedious, and as every reader may find them out for 
himself; and now proceed to enquire a little how these writings 
came to be so implicitly relied on. I think we may trace the cause 
to that indolence which forms a most striking feature in the human 
character. The worldling and the sensualist are both (oo indolent 
to occupy their time in the serious search after truth — they take 
things upon trust, sooner than detach their minds from their main 
pursuits : — if they can but make money, and go on in their dream 
of pleasure, they willingly allow others to think for them ; and 

in 



115 

in return for this implicit belief in the doctrines of their sect, they 
expect, if they do not act altogether according to what conscience 
whispers to them in their cool moments, that this traditional 
belief in certain opinions and creeds, which they call faith, will 
gain them acceptance. Thus they are set at ease in their sins by 
delusive hopes, that by substituting this faith for sound practice, 
all will be well — a substitute befitting their indolence ! Others of 
more seriousness are seduced by sloth and a kind of timidity, afraid 
to expose themselves to censure, by breaking through the trammels 
of a sect — thus, if any thought comes across them, which is 
likely to unsettle their long-imbibed prejudices, they hasten to 
turn it out, lest their rest should be disturbed, and they led into 
a further train of thinking, which would not suit their so much 
wished-for repose. 

There is another powerful obstruction to free enquiry. Many 
are so pleased with all their own performances, they cannot 
bear to let in a doubt, that the things they have px r actised, could be 
wrong ; and here indolence joined with self-complacency obstructs 
further enquiry, and error is attempted to be consecrated by for- 
mer practice. Few claim in words infallibility for themselves, yet 
many claim it in reality, if we examine closely their conduct. 
How few are willing candidly to allow that they have been 
mistaken in their former apprehensions, and rather than acknow- 
ledge it, they go on in the old track ! From these causes free ex- 
amination is frequently slurred over— a consciousness of wrono- 
conduct makes cowards of some, they say they are not fit to make 
this enquiry, and such characters often find rest from their scruples, 
by reposing on formality. 

To some I may appear to dwell with tediousness on these sub- 
jects ; but I think it is profitable to suggest the necessity of an indi- 
vidual enquiry, that all may search into the motives which actuate 
them to receive or to reject opinions. For want of a strict scrutiny 
of this kind, the motives which influence many remain hidden from 
themselves, so that, independent of the justice of the sentiments 
which I have advanced, there may be a use in putting people upon 
an examination into their various motives ; which enquiry, if 
seriously entered into, will prove of advantage to them. 

Thus from one cause or another, many go on in their accustomed 
track ; some keep in it, because they have been habituated to it, 
and many quote the scriptures merely from former practice ; they 
have heard them quoted by others, they themselves quoted them, 

h 2 and 



116 

and they go on without examination. To these causes I attribute 
it, that the many glaring inconsistencies in them, are not moref 
generally seen into — besides, people are deterred from looking ; it 
has been accounted a kind of sacrilegious attempt to think they 
have not throughout a holy origin ; and thus all free examination 
into their real merits has been stopt. Another cause inciting to 
greater timidity in this case, is, that some, who have attacked 
these writings, have not been persons of upright conduct in the* 
general tenor of their lives : and others have been afraid to appear 
to be in such company. It is too common to confound together 
persons very dissimilar in their conduct and sentiments on other 
subjects, only because on some particular point they concurred irr 
the same opinion ; yet I think no dread of a censure of this kind 
from the unthinking multitude, should deter conscientious minds 
from publishing their sentiments, and attempting even at the loss 
of personal reputation, to disabuse the world of errors, however 
strongly they may appear to be sanctioned by long and implicit 
reception. 

To oppose popular errors is the certain way to incur loss of re* 
putation in the eyes of many, but is of trifling consequence indeed, 
when the mind is supported by an internal consciousness of endea- 
vouring to follow in sincerity after rectitude. Truth ought to be 
boldly told at the expence of personal reputation. This kind of 
reproach in an especial manner attended Jesus Christ in the course 
of his ministry — the Jews reviled and persecuted him, and such 
has been the lot of reformers in every age, in one shape or another. 

I think the language of the scriptures is in many respects very 
ambiguous, and liable to be misunderstood ; and therefore does 
not possess that clearness which we may safely conclude God 
would have appointed, if they had been the primary rule of faith 
and practice. They are often tortured to make them appear to 
have whatever meaning the reader chuses to affix to them. Dif- 
ferent readers will often draw directly opposite conclusions from 
the same passages. 

Many parts of them have been applied often in a fanciful 
manner in every age to the passing occurrences of the day, and 
this has been called their fulfilment ; and by this means writers 
have bewildered themselves in a labyrinth of their own ideas. 
Behold the crowd of commentators, and others of this class, who 
have uselessly employed their time in writing volume upon volume, 
employing themselves in laboriously doing nothing— attempting 

to 



117 

to explain what they did not understand, and forcing everything 
to bend to their own system. True religion, which in its nature 
is simple and plain, has been only obscured by these writers. The 
sum of true religion may be expressed in a few comprehensive 
words, " to do justice, love mercy, and walk humbly ;" and re- 
quires not the aid of bulky volumes to explain it— its genuine law 
is witnessed in every heart. 

Some decry conscience by attempting to say it speaks differently 
in different persons. I have before endeavoured to shew, what I 
consider to be the cause of this mistake. Men vary; but the ge- 
nuine dictates of conscience are, I believe, the same in all. Its 
province is not to direct respecting forms and ceremonies, and be- 
cause men have differed respecting these, and each party generally 
supposed their mode to spring exclusively from the real dictates of 
conscience, they have hence attributed to it, their own uncertain- 
ties j but in unfolding the great matters of the law of mercy and 
of justice, essentially necessary for man to attend to in his con- 
duct — it uniformly is found to speak the same in all. 

In this case, there is an agreement of sentiment in all sincere 
minds. On the great duties of mercy and justice mankind are ge- 
nerally agreed, though seduced by their passions ; they do not 
always act up to their better feelings. This circumstance proves, 
in my view, the clearness and importance of the impressions made 
in the mind of man by what I call a sure revelation from God^ 
acting upon his conscience. The sense of his essential duties man 
receives from a superior source, and I believe it will be found that 
among all nations, whether civilized or those called barbarous., 
there is a stronger affinity of sentiment on these important points 
than many are aware of. The genuine dictates of conscience, 
unpolluted by the mixture of evil habits and prevailing prejudices, 
speak the same language in every nation and in every country. 
Other prepossessions respecting his external forms, man finds in 
the workings of his own imagination ; and here, as may be ex- 
pected, there is much uncertainty. 

He would rather attend to trivialities, and from his inordinate 
6elf-love attaches importance to his conceptions, respecting what 
he supposes to be essential. He differs with his neighbour about 
forms, and sets up the plea of conscience, for practices which 
genuine conscience never had any thing to do with. Thus maji 
obscures, by his erroneous conceptions, what is clear in itself, 

h a In 



118 

In a day, when bigotry, superstition, and libertinism, assisting 
mutually to produce each other, were eminently conspicuous 
among the fews, in the two rival sects of the Pharisees and 
Sadducees, into which that nation was divided, a teacher sent from 
God, jesus Christ, appeared. He testified against the errors of 
each, without accepting the person of any man, and for his plain 
dealing, and zealously testifying against evil, let it appear in whom 
it might, he was reproached, persecuted, and finally put to death 
by the hands of ungodly men. There have been many disqui- 
sitions, more curious than useful, made respecting his nature, &c. 
Volumes of controversy have been written with the greatest aspe- 
rity, and the sword has been drawn in the name of the Crod of 
peace, on account of speculations of this kind ; and after all W6 
must leave the matter undecided. How distressing to a feeling 
mind, to read of the errors of mankind, exemplified in the long 
list of controversies excited under various names, Athanasian, 
Arian, Soeinian, and many more besides, the very names of 
which it is tedious to recite. They made distinctions, divisions, 
and subdivisions ; contending fiercely about a particular manner 
of expression, and even sometimes about a single letter, 

" And found no end, in vyand'ring mazes lost." 

I cannot view these contests in any other light than as hurtful 
contentions, about fruitless speculations on subjects, which after 
all they did not comprehend. For although in one point of view 
man is capable of taking in a pretty wide extent of knowledge in 
some things useful for him to be acquainted with, and above all 
is assisted by the light of conscience to comprehend his moral 
duty, and needs not to be perplexed with nice subtil-ties on this 
score, unless he wilfully steps out of the path through his own 
mistake, and an abuse of his free agency, yet in many other cases 
he must acknowledge his ignorance — but then it is not necessary 
that we should know these abstruse speculations ; for the most exact 
knowledge of them would not assist us in the line of religiously 
performing our duty. We must necessarily remain ignorant of 
many things in this state of existence, after all our searching. Such 
are many of the things belonging to our nature — we can compre- 
hend but little of our own mental frame. But man's business is 
not to pry too curiously with a scrutinizing eye, but to endeavour 
to act well ; and for this purpose, he is graciously assisted with the 

means. 



119 

means. As we know but little of our own nature, so our limited 
faculties are not capable of prying into the nature of God. The 
subject is beyond our comprehensions, though many have at- 
tempted to write and speak so familiarly on it. I think it ought to 
suffice us to know that there is a God, by the universal voice of 
nature, and above all, by his immediate revelation, and the display 
of his power in the heart of man. 

All beyond this must be conjecture, and it would have been 
happy for the peace of mankind, and have tended to the interest 
of the cause of real godliness, if none had attempted to have gone 
farther. The world would then have been spared the many ques- 
tions about names, and the long disputes about trinity, substances, 
subsistencies, and a long train of unintelligible terms, invented 
principally as badges of party distinctions. The inventors of these 
terms appear frequently not to have understood them themselves, 
and this was reasonably to be expected, when they attempted to 
explain things beyond mortal ken. 

The world has been long occupied by these barren speculations 
to their great injury — and I venture to express my hope, that the 
time will come when these controversies will be laid at rest ; and 
that mankind, profiting by their former errors, will be careful 
not to revive them under other forms, or names ; for if they 
should attempt to set up new distinctions, a little differing from the 
former ones, then the last error would be as bad as the first. 

I expect many will account me very irreligious for my speaking 
in this manner. This I willingly submit to, as a tax laid by man 
on his brother, for yielding obedience to the dictates of his con- 
science. While I decry speculation in others, I wish equally to 
guard against giving way to it myself. The drift of my present 
observations is not to stir up strife on these points, but to turn the 
attention from an attempt, which I consider so unprofitable. 

Consistently with these sentiments, I again forbear to enter into 
a disquisition respecting the person of Christ. I think I have 
good grounds to reject the doctrine of original sin, arising from 
any transgression of Adam ; and I think I have equally solid 
grounds to reject the doctrine of the imputed righteousness of 
Christ, which appears to have been assumed to do away the taint 
supposed to be communicated from the former. This doctrine 
I conceive to be a dangerous one, and subversive of true practical 
godliness. If it only were a mere speculative matter of opinion, 
I would leave it 3 but I think it tends most injuriously to influence 

h 4 practice. 



120 

practice. It has lulled thousands and tens of thousands asleep, 
in a state of security, while they have indulged this delusive 
dream. They lived in sin, and vainly hoped grace would abound 
through this imputed righteousness ; and their teachers in a 
general way have contributed to keep ! up this dangerous error. 
They more frequently called upon them to have what they called 
a sound belief, laying too much stress on this point, instead of 
duly enforcing an attention to sound practice as the essential duty : 
and thus preachers and hearers went on smoothly together. The 
people were pleased at this easy, and, as some called it, com- 
fortable doctrine, of living in sin, dying in the harness, and yet 
thinking that all was made up through a sound belief, or, as they 
improperly termed it, faith. 

The preachers got on smoothly. They attempted to satisfy 
their own minds, by persuading themselves they had discharged 
their duty ; by holding up this doctrine to their hearers as a sure 
and effectual remedy, and by this 'means they retained more of 
the praise of men, than if they had boldly ventured to tell the 
people plainly their transgressions. They sometimes attempted 
indeed to frighten them by warm expressions working on their 
passions, but then they held out this easy remedy, and that if they 
joined their party, and believed in what they told them, all would 
be well. This was like to a shrill alarm and a lullaby in the 
same breath. I believe many of the teachers of the people have 
caused them to err. It is time both for priests and people to look 
to themselves respectively. 

Many, especially among the teachers, in every sect, oppose any 
measures which might lead to a strict investigation of the prin- 
ciples commonly and implicitly received among them. They are 
afraid of the diminution of their power in one shape or another. 
Some unwilling to lose their pecuniary emoluments, and with very 
few exceptions all are afraid of their influence and importance 
being lessened : thus the leading members among every society 
endeavour to stop the progress of free enquiry and real reforma- 
tion. They are ready to hurl their anathemas, and denounce their 
woes against all who differ from them, boldly asserting without 
proof, that they are under the influence of a dangerous error. 
All sects, how much so ever they may differ from one another 
in other respects, agree in this point. 

Openly avowed persecution for religious opinions, is rather 
out of fashion in the present day ; but yet many, actuated by the 

same 



121 

same spirit which led to persecution, in order to stop dissent from 
established modes, have recourse to the more covert way of at- 
tempting to load with reproach such who dare to think for them- 
selves, and to insinuate that they are actuated by unworthy mo- 
tives in their adopting the sentiments which they believe it right 
for them on full deliberation to avow. But all will not do. I am 
thoroughly persuaded that a spirit of liberal enquiry will make 
progress, notwithstanding the many obstructions which may be 
thrown in tha way ; for I believe light and knowledge will increase, 
and break and dissipate the dark clouds that have obscured the 
human mind, and estranged, alas 1 too long estranged man from 
his fellow. 

I believe Christ was a teacher sent from God, divinely com- 
missioned to publish the gospel, to preach repentance toman, 
and to direct to the all-sufficiency of divine grace ; but without 
presuming to enter into a minute disquisition into the nature of 
his person or his divine mission, I content myself with looking 
to him as a pattern of unblemished excellence ; believing it to be 
the acceptable duty of the christian to endeavour to follow his 
footsteps ; and that in doing so, he better fulfils what is required 
of him, than in speculating respecting his nature. If he attempts 
to examine into the latter, he will be perplexed by contradictions, 
which he can by no other way unravel than by implicit belief; 
and after all his search, if we may judge from others, who have 
busied and lost themselves in similar speculations, he is not likely 
to gain any accession of true godliness by all his pains, but rather 
he is likely to suffer loss by his attention being turned from pur- 
suing the one thing needful, the steady attention to the subjecting; 
of his will, and the regulating of his passions, 

I think it best for the reasons I have now assigned, to decline 
entering into a farther critical examination of the books of the 
Old and New Testament, though I think iri many places they 
leave room for much animadversion, which an attentive reader, 
with a mind freed from prejudice, may discover for himself with- 
out much pains being taken to point them out. I fear so much 
falling into the line of a disputant, that I wish to shorten my re- 
marks, and state them as briefly as I can. 

I am willing to acknowledge, that many sublime and excellent 
truths are contained in these writings, and my perceiving error in 
parts does not lessen my acceptance of what is good ; but I testify 
against an. implicit adoption of the whole ; for it will be found 

that 



122 

that even in the writings of the more enlightened of the apostles, 
as well as of the prophets, some passages contain more pure 
sentiments than others. We acknowledge the fallibility of man, 
and I think it would be just, yea, and I will add advantageous to 
the caa«e of real religion, to extend the idea of this fallibility to 
the scripture writers ; and give up what some call the plenary 
inspiration of the scriptures. I believe the truths contained in 
them, would be more practically useful, if they were read with 
this allowance, the errors would be gradually detected, and the 
sterling worth of the valuable parts would remain. But now it 
is the fashionable doctrine to say, they must be believed through- 
out, or rejected altogether. Some say, if a part of them is touch- 
ed, the whole will fall, and every thing which is valuable will 
come down with them. Truth does not stand on so insecure a 
foundation. I think it is sufficiently powerful to throw off error, 
which may have been blended wkh it, and instead of being 
weakened, it gains additional strength by being freed from the 
injurious mixture. 

The implicit adoption of these writings have served for a support 
of error — each party endeavouring to wrest them to accommodate 
their own views ; so that whether their doctrines could be fairly 
deduced from them, or not, they did not fail to make them bend 
in appearance to their favourite scheme x for a written rule or law 
can be warped on all sides — such is its uncertainty ! 

The adherence to a written law has a strong tendency to intro- 
duce formality. The compliance in appearance with this law is 
much easier, and more agreeable to the indolence of human na- 
ture, than a search after truth, which ail must find for them- 
selves in their own minds, by an attention to the superior law of 
a divine commandment revealed through the medium of the con- 
science. It requires close searching thus to find out truth, and 
earnest attention to have our passions subjected ; and having to 
struggle with all the infirmities incident to human frailty, we may 
mistake ; but even so, I do not know that our own errors will 
be more dangerous to us, than the adopting the errors of others, 
or even our receiving opinions really true, without knowing for 
ourselves, whether they are so or not. It is an unsafe situation 
to be in, not to examine into what we take up as doctrines of 
leligion ; for thus we may slide into a situation, wherein we be* 
come too indolent, 

** To deem them falsehoods, or to know them truths." 



123 

I think the prevailing error in the present day is an attention 
to exterior forms, and the ceremonies of what is called religion, 
while the essential duties are neglected. People satisfy themselves 
with opinions and a cold belief, which cannot even be called the 
assent of the understanding. Creeds, and the opinions of sects 
are cried up, while in my estimation, sound morality is too little 
attended to, but is postponed in preference to the trivialities of 
forms ; and in this situation, it is common to grasp at any thing, 
which may be made to look as a plausible substitute for practical 
right conduct. To this, as one source, I attribute the unweighed 
adoption of the scriptures. It is easier for people to make 
strong assertions, without proof or examination, than to examine 
carefully for themselves. To do the latter with safety and pro- 
priety, requires a correspondent line of conduct, which many are 
unwilling to give themselves the trouble of endeavouring to pursue 
—they lazily persuade themselves that they believe right — they 
fancy this will do for them, and give themselves but little trouble 
about real propriety of conduct. 



ON RELIGION AND MORALITY. 

Here again to prevent misrepresentation, and having wrong 
ideas, it is necessary for us accurately to explain to ourselves what 
we mean by these terms. To have right ideas, even when we 
are not about to communicate them to others, we ought to ac- 
custom ourselves to affix proper meanings to words, which would 
assist to keep us from the mistakes to which carelessness in this 
respect exposes us. Many who can form pretty correct judgments 
about the trivial concerns of ordinary business, are very deficient 
in forming accurate conclusions respecting what is of infinitely 
greater consequence, our duties towards God and man. 

Religion then, in my estimation, is not an adherence, however 
strict, to creeds, opinions, or the outward forms of a society, or 
what is called a church; but consists in a close attention to the 
frame of our minds, a strict watchfulness against the influence 
of our passions, which, if unrestrained, incline us to transgress 
the boundaries of right in the various bye-ways and devious paths 
into which they lead the unwary. Religion is not to be estimated 

h 



124 

by the firmness, or rather the obstinacy, of belief adopted without 
examination, yet this is called faith by some. If we examine into 
what properly deserves the name of faith, it will be found not to 
consist in an exterior belief, uninfluential on the conduct, but is 
an attention to the operation of a divine principle, manifested to 
man through the medium of his conscience and reason, and never 
in opposition to the genuine sound dictates of either — they are all 
divine gifts, and in harmony with each other, until man abuses 
them, by mistaking and confounding conscience with the erroneous 
dreams of his fancy, and reason, with the sallies and errors of his 
imagination : thus, he first abuses the gifts, and then calls his 
erroneous interpretations of them by their names ; and in his rage 
for making distinctions, which he may turn to his purposes, as 
party distinctions, he uses divisions and subdivisions for explaining 
his meaning, until he loses himself by his distinctions in a mist, 
lie surrounds himself with. Thus, he calls a book revelation ; 
faith,, a mere belief, or opinion ; conscience, an apprehension 
formed generally from the prejudices of education, sometimes 
right, and sometimes wrong; reason, a sense to enable him to 
comprehend what he calls natural objects ; and above all to assist 
him to make gain, which so many consider as the great business of 
life. The idea affixed to morality is also narrowed to the mere 
negative qualities of not acting with open fraud, and being free 
from some of the grosser vices — a meaning falling far short indeed 
of the comprehensive duties which a sound morality requires. 

On the contrary, I conceive revelation to consist in a divine 
communication made in the heart of all the children of men ; and 
that conscience and reason are its agents, through which it ope- 
rates on the human mind. Faith is a practical belief in the ope* 
ration of this principle, and a submission on the part of man to 
follow its leadings and discoveries ; and religion and morality (I 
cannot separate them) arise from that state of mind, wherein we 
yield obedience to those impressions of a heavenly stamp made 
on the mind ; not discoverable merely in the superficial effects pro- 
duced by an assent of the understanding ; but operating a powerful 
effect on the whole tenor of the life and conduct, and producing 
the fruits of holiness manifested through the general actions of 
those who submit to its blessed influence. It is not a dead, 
inactive principle, like a cold belief, but becomes a vivifying 
principle always inclining us to the right, when we are willing 
to listen coolly to the lessons which it is ever ready to teach us. 

Morality 



225 

Morality is not that cold system which some suppose ; they affix 
an inaccurate meaning to it, and then they find fault with it. It 
in my view takes in the comprehensive circle of our duties, which 
we owe to ourselves and to our fellow men, in the various relations, 
by which, as members of the one great family of mankind, we 
are connected together. It begins with our more immediate 
connections, of which the parental and conjugal duties may be 
put in the first class. I consider these primary duties as the founda- 
tion of that benevolence, which in various gradations we owe to all 
mankind. It would be a deficient species of morality, which 
would only instruct us to love our kind, if it did lead us in the first 
instance to the punctual discharge of the duties which we owe to 
those most immediately connected with us. The proper discharge 
of our domestic duties ought to be the basis of our general bene- 
volence. Beginning in the domestic circle with those who by their 
situations have the strongest claims on us, true benevolence pro- 
ceeds from this centre, and extending to our neighbours, our 
countrymen, and our brethren of the human race in their various 
relations, leads to promote universally peaceon earth, and good- 
will towards men. 

On the one hand, I call in question the real benevolence of a 
character, who would profess much general good-will to man- 
kind, and yet neglect to manifest tenderness and kindness in his 
own domestic circle ; for I consider domestic benevolence (if I 
may use the expression) to be the only sure foundation of public 
benevolence, and that no morose, austere character at home, can 
be truly possessed of general philanthropy. — So, on the other 
hand, a really beneficent man will not exclusively confine the 
sphere of his benevolence to his own private family ; it will begin 
there, but extend far beyond this narrow limit. Yet many con- 
tent themselves in this situation ; they wish to aggrandize their 
families, while they are heedless of the duties they owe to others ; 
and even with regard to their families, fall very short of pro- 
perly discharging their real duties. Some parents think they have 
sufficiently discharged their duty to their children if they leave them 
a large share of riches, while at the same time they have been 
shewing them an evil example in many respects, training them 
up in the sordid desire of gain, and perhaps treating them with 
much austerity. So deficient is the morality which passes current 
in the world ! 

But 



126 

But I do not call a man truly moral, who only discharges a 
small, perhaps a very small part of his duty. In the idea, with 
which I couple it with religion, it has a much more extensive 
signification ; and in this sense, I think no man can be religious 
who is not strictly moral. A man may forbear to cheat, or rob, 
and yet break up the peace of a family, by his insidious conduct, 
and do many other wrong things. He may cunningly conduct 
himself so as to keep within the verge of an outward law, and 
yet eminently transgress the law of truth and justice; for there 
are cases which no human law can reach, which are nevertheless 
very contrary to the great law of conscience. 

Extending the influence of conscience would come powerfully 
in aid of outward law, and turning the attention of the people 
towards it, instead of directing so much to outward creeds and 
ceremonies, and giving the name of religion to this superficial 
appearance of it, would be what only would promote real re- 
formation of manners. I am earnestly desirous to see restored the 
proper connection between religion and morality, that religion 
may no longer be considered as an assent to doctrines, and sup- 
posed to consist in a round of ceremonies ; or morality viewed 
only as a partial discharge of some of the duties of justice and" 
mercy. 

The improper representations thus held out of religion and 
morality have caused many to stumble. Some have wanted a fa- 
vourable pretext to throw off all salutary restraint on their 
passions ; they have seen that what was held up as religion was 
nothing but an exterior shew, and then they frequently either 
affected to keep up this shew as a cloak for their wrong conduct, 
and supposed it would be some atonement for it ; or else they con- 
sidered the law of virtue to be a cunningly-devised fable, because 
they saw clearly that what passed common among many for re- 
ligion, might with much propriety be classed under this denomi- 
nation : thus the foundations of true religion and sound morality 
were sapped, and that too by persons who wished to be thought 
friends to virtue, and who made a loud outcry in support of their 
system of it : to many in this class the language is truly applicable, 
" Through you the name of God is blasphemed," and the interests 
of pure, undefiled religion greatly injured. 

I labour to remove stumbling blocks out of the way, and to 
clear off the reproach incurred through the conduct of many of 

the 



127 

the high hypocritical professors of religion. These things cause 
many to reject religion, because they have so connected the idea 
of it with hypocrisy. Remove the false covering, and many then 
will see the beauty and simplicity of it ; it is now obscured 
through the artifices of the designing, and the superstition which, 
influences many of those who with honest intentions weakly en- 
deavour to support it — I say weakly, because they injudiciously 
attempt to identify religion with superstition, and yet they are 
directly opposite *. 

I sincerely wish for the good of mankind, that religion were di- 
vested of its tales, sacrifices, and shews, and then it would appear 
beautiful as it really is. But shews and ceremonies have been. 
substituted in its room. Pomp has been introduced into what is 
called the worship of God — music, singing, and a long train of 
splendid shews have been gradually brought forwards, having a 
direct tendency to divert the attention from reflection and medita- 
tion, and to fix it upon these outward objects. Sects differ from 
one another in the forms they adopt, and dispute with each other 
about their respective modes. Some societies have kept them- 
selves more free from these things than others, but still all retain 
too much of the spirit in which these things were introduced. 
I know the people called Quakers pique themselves on being quite 
free from these things. I admit their form is more simple, but 
many of them rest in this form, and secretly place as much de- 
pendence on it as any other people whatever. After all, form rs 
but form, and if people rest in it, without coming to real practical 
godliness, one species of it is as dangerous to rest in as another — 
God looks at the heart, and disregards mere external silence 
offered as worship equally as he does the language of the lip, if 
jin either case the heart is far from him* Outward forms, however 
devout they may seem, can only be useful as far as they are the 
means of leading the aspirations of the soul to God, that man 
through obedience may learn to please him by the punctual dis- 
charge of his various duties ; and they become hurtful, when, as. 

* " Religion is simple, pure, and plain, 

" Tales made it mystery, offerings made it gain ; 

*' Sacrifice and shews were then prepar'd, 

" The priests eat roast-meat, and the people star'd," 

I have somewhere met with the foregoing lines of some old poet, and 
.thinking them applicable to the subject I am treating of, I set them down. 

they 



128 

they often do, they lead the mind to place reliance on therri, and 
a restis taken up in the means without pressing forward to the end 
proposed by these means. 

I think it will be found to be a well established truth, that there 
can be no religion without morality. Most of the variously 
fabricated systems taught for religion, lean more to insisting on 
belief as a substitute for sound practice ; and now we often hear 
it said, that if this their belief is shaken, the people will lose 
all sense of obligation of their duties. Surely this is a miser- 
able proof of the insufficiency of these systems — they leave the 
mind in so enervated a state, as not to be able to bear the 
powerful remedies necessary to restore to soundness of principle. 
They are so weakened by the injurious effects of superstition, that 
when their eyes are opened to see the inconsistencies of what has 
been taught for truth, they are in danger of running into extra- 
vagancies on the opposite extreme. Some injury will undoubt- 
edly arise on this side, but yet I am fully persuaded that it is for 
the general good that errors should be pointed out. It concerns 
every individual in such times as these, to be careful that be thinks 
soberly ; but let not truth be suppressed through a slavish fear 
of giving offence. If any turn it to their own injury, the 
blame rests with themselves— the damage which it is feared may 
arise, proceeds in great measure from the imbecility brought on 
by the old system, and is a powerful argument against continuing 
in this way, which has already brought its advocates or followers 
into such a state, that now they cannot bear sound doctrine, but 
are in danger of throwing off all restraint when their former system 
is shaken. Their faith cannot bear the blast — it is not of that kind 
which endures the trial. 

These shadows may and will flee away j but what is really and 
substantially truth will remain, and ultimately prevail. I have 
hopes of better times succeeding. The widely extended commerce 
may fail, which, when carried to the extreme now prevailing, 
degrades man to a mere machine. Many people are so engrossed 
by their attention to worldly concerns, as not to take time to 
think, or form a comprehensive view of sound morality, to serve 
as a basis for the regulation of their conduct. Great attention to 
such engagements produces a selfishness which is unfavourable to 
the growth of virtue and of genuine religion. If the people are 
deaf to every other instruction, adversity may in kindness be sent 
to their aid ; for in this school many profitable lessons may be 

learned 



129 

learned which might probably be rejected in the haughtiness of 
prosperity. Most have idolized commerce, and the arts of making 
gain—a time may come when their idols may be removed. 



ON SUPERSTITION. 



I have already incidentally spoken of superstition. I consider 
it as an abortive attempt to comprehend the nature of God, and 
that it is to the full as injurious to the .cause of religion, as infi- 
delity. Many affix the nickname of infidelity to every opinion 
which does not exactly square with theirs, and hold it up as a 
bug-bear to deter people from enquiring closely into commonly 
received opinions. I do not speak of what lias thus through 
prejudice received the name of infidelity ; but I speak of a dis» 
position inclinable to disbelieve what it is absolutely necessary 
we should believe ; and which disposition often arises from be- 
holding in a strong light the errors of superstition, 

I think we are bound as rational creatures to believe in the 
necessity of living soberly, righteously, and godly, in this present 
world, that thereby we may promote our happiness, and procure 
acceptance with a God of infinite purity ; and I lament that an 
impressive belief of this kind is much wanting, and this defect I call 
real infidelity or unfaithfulness. Besides the open avowal of this 
kind of infidelity by some, there are very many who express their 
belief in words, yet who, notwithstanding their profession, are 
infidels in practice. Who can calculate the mischief done by 
this species of infidelity ? And yet the champions of orthodoxy 
shew but little zeal in attacking it ; they content themselves like 
indolent or treacherous friends, in crying out against infidelity 
of opinion, but often from a consciousness of guilt in themselves, 
spare infidelity in practice. 

Let none think that I class all who think differently from me 
in an indiscriminate censure ; far be it from me in this and other 
similar passages where I make close remarks, to include all in a 
general mass. I know there is great difference in individual cha. 
racters; and where there is an honest sincerity manifested. 1 can 
bear much diversity of sentiment, without thinking the worse of 
those who differ from me : but for the sake of what I conceive to 

i be 



ISO 

be the cause of truth, I believe it right for me to point my cen- 
sure against hypocrisy, let it appear in whom it may. 

I believe superstition finds a place in many honest minds. It 
often appears to be interwoven with some of the best feelings 
of the human mind ;^.and many are unwilling to be at the trouble, 
or fearful of the risk of attempting to separate them. I think 
we may compare superstition to the ivy. It clings round trees, 
gives them a kind of venerable appearance ; but is hurtful to 
their growth : so superstition enfeebles the mind, and prevents 
its expansion. People first.awakened to serious impressions, look 
around for something to cover them. They often receive the no- 
tions generally prevalent among those, who are counted religious 
in the particular vicinity, or of the sect they belong to. They 
connect those accidental circumstances, with the impressions of 
good, made on their minds ; and few are willing afterwards to 
separate them ; and thus I think we may account for the mixture 
of superstition with some of our best feelings. 

I have travelled pretty much for some years, and I have fre- 
quently observed, that what was received as religious opinion, 
was much influenced by local circumstances. In many pkces there 
was a predominant sect, and their opinions bore a kind of gene- 
ral sway in such places, and served as a standard to draw the peo- 
ple to. Some sects prevailed in one place, and a sect with very 
opposite sentiments became predominant in another *. Yet still 
the general current among the more serious part of the people, 
was to some one prevailing parly, and the many seemed rather to 
follow the stream, than carefully to examine the way for them- 
selves. The reception of certain doctrines was determined by ac- 
cidental circumstances, arising from situation, instead of being the 
result of careful examination. From various causes, and especially 
from the facility with which people repose on it, superstition is too 
generally prevalent in every system : and in this view we need no 
longer wonder at its finding so ready a reception. 

It to be sure requires great care in removing the covering, that 
we do not injure the tree. So, although I earnestly wish to see 



* I am not speaking in this place, of any establishment of a sect, by a 
law, to the rank, of precedence. This, however, has an influence in 
some places, and on some minds ; but I allude to the popular reception 
of peculiar doctrines, in different places, as in some places of Calvinism, 
in other places of Methodism, &c. 

the 



131 

the removal of superstition, I desire to behold it done with a 
cautious hand ; lest, from the misapplication of substantial truths, 
any should run themselves into confusion ; and thus injure them- 
selves, and retard the progress of the cause, they wish to pro- 
mote : for it is a just observation, that some of the most impor- 
tant truths lie within a hair's breadth of most dangerous errors. 
Such is the narrow path for reformers to move in, if they wish 
to be really useful to mankind ! 

Infidelity on one hand, and superstition on the other, are dan- 
gerous rocks, upon which the christian may be wrecked, in his 
passage through life, if he is not cautiously on his guard against 
dangers on either hand. Superstition is generally rather an error 
of the judgment, while the heart retains a considerable share of 
sincerity ; and in this situation, there is a great aptness to receive 
without examination : thus customs are handed down from one 
generation to another, without undergoing any enquiry. Many, 
do not look at the rational motives which might have occasioned 
a practice to have been at first established. They only look whe-t 
ther it be an ancient practice, and then adopt it, as if a practice, 
because it is of some antiquity, must be right. 

I think each generation, and every individual, are bound to 
search out truth for themselves — and I know of no superior ad- 
vantages, which former ages had, to find out truth, which we 
may not acquire in the present day through a diligent search con- 
ducted with seriousness, and due caution. But taking up mat- 
ters on the score of tradition, accommodates the natural indolence 
of man, and leaves him at liberty to pursue his dreams of profit 
and of pleasure, free from the interruption of thinking for him- 
self. Many fall into this snare, and may be said quietly to sleep 
away their time, and almost to forfeit the privilege of rational 
beings. 

There are many practices recorded in scripture, which I think 
would not now be used if they had not been mentioned in 
that book ; and yet I think every practice should stand on its own 
foundation : for ancient practice, however used by some men good 
in the main, but who yet did not see every thing rightly, cannot 
consecrate error. Some may be shocked at the assertion, yet 
I believe it is necessary to tell bold truths, and I hesitate not to 
say, that I believe a large mass of errors interwoven into the 
various systems of what is called Christianity, has had its origin 
in receiving the scriptures as unmixed truth, instead of betting each 

i 2 part 



132 

part and portion of them, stand on its own merit, without in- 
sisting on receiving the whole in bulk. I think the apostles 
were truly valuable characters in most respects, yet that they were 
not entirely free from superstition. 

Succeeding generations instead of doing away this superstition, 
have gradually added to the heap : so that now by accumulation 
it has increased to a prodigious size. It has become a matter of 
great reproach to attempt to point it out, or to remove this rub- 
bish accumulated through many generations, under which truth 
lies buried, and yet it is necessary that it should be done. Refor- 
mers in every age have been stigmatized with the name of here- 
tics ; and the reproach is still continued, but I hope some will 
from time to time be raised up, who will dare to speak out with 
firmness, and expose the abuses and corruptions of Christianity, 
wherever they may appear. I have often lamented, that in many 
attempts to revive an attention to religion, those concerned have' 
mistaken the means — they sought to instruct through the medium 
of superstition. Under this class I place the Methodists, Evan- 
gelical societies, &c. 

I by no means call in question the sincerity of the motives of 
many, who embarked in these attempts ; here appears to lie their 
error— they saw the prevailing degeneracy, but they did not 
apply the right remedy. They directed to forms and ceremonies, 
and although they sometimes pointed to real reformation, many 
among them contented themselves with placing dependence on the 
peculiarity of their forms and manner of expressions ; and if for 
a while they and their converts felt the fervor of what they call- 
ed devotion, it quickly withered away with many, and they re- 
turned again to their former courses, while some retained the ap- 
pearand of sanctity, when they, had lost the virtue ; and by such 
means hypocrisy became too prevalent. 

If these remarks should fall into the hands of members of those 
societies, let them not throw them aside, or suppose from the 
irritation of their minds, that they are produced by a censorious de- 
sire of finding fault. I am influenced by motives very different. 
I wish to give the word of exhortation, that they may impartially 
consider, if there is not a cause for these remarks. I believe these 
societies would have been more useful, if practical holiness had 
been more attended to, instead of their converts being instructed 
to lay so much stress on mere external acts, as their long prayers, 
their much singing, their raptures, fancied feelings, &c. By such 

me^ns- 



133 

means they nourished superstition, which, under this kind of 
culture, encreased much. As a proof of their tendency to super- 
stition, I may refer to many passages in John Wesley's Journals, 
and to their publications under the titles of Magazines. 

Superstition is very hurtful in every respect to the human mind ; 
while it retains its influence, it injures by substituting form for 
substance, and when its power is weakened, through time and 
other causes, it leaves the minds of its former possessors in so 
enfeebled a state, that from believing too much, they are ready to 
fall into the opposite extreme of implicit rejection, and in this 
respect, superstition powerfully promotes the cause of infidelity. 
It is because I am sincerely attached to the cause of true religion, 
that I am desirous to remove the insidious enemy, superstition, 
which under the mask of an ally is secretly sapping the foundation 
of it. There will be found to be a close connection between 
what some consider as extremes, superstition, or believing unessen- 
tial to be essentials, and infidelity, which rejects those truths, 
which are really essential. 

I have submitted my thoughts with freedom. The reader, I 
think, may readily perceive that I have studied no method, or 
systematic arrangement. I have set down my thoughts as they 
occurred, and generally followed the free current of my thoughts, 
without premeditation. Such as they are I submit them to the 
reader, and have no disposition to bias his judgment. I write 
with an honest intention, and I trust with a due attention to the 
frailties of human nature. I should be sorry to lead any astray. I 
may have drawn erroneous conclusions in some cases, and perhaps 
further experience may enable me to see some things in another 
point of view ; yet I believe many things which I have advanced, 
although they are very contrary to the received opinions of men, 
will be found to be consistent with truth. 

If after all I have said, I am asked, whether I profess to be a 
christian ? — I answer, when the word is properly explained, I do. 
I regard the character of Jesus Christ as a pattern to endeavour 
to follow after; but I assuredly believe many things have been 
taught in his name, which his genuine doctrines never authorised. 
I also believe the apostles did not possess infallibility in their words 
and writings, and I altogether object to the ideas usually attached 
to what is termed the christian religion ; for I do not consider that 
it is a belief in certain creeds or doctrines supposed to be drawn 

from 



134 

from scripture, but consists in a practical attention to our various 
relative duties. 

Christianity, or the religion of Jesus Christ, properly under- 
stood, is not a belief of mysteries, or the adoption of certain dogmas 
which have passed currently from hand to hand; and from one 
generation to another ; but is a system of beautiful order, wherein 
our various duties are connected together, and forms the strongest 
obligation or tie on its professors, to walk circumspectly, and in 
strict obedience to its heavenly dictates. I therefore wish to turn 
the attention of the people from their erroneous notions and spe- 
culations, to behold the necessity of practical religion, and by 
this means only is there a likelihood of true reformation being pro- 
duced. Until this disposition prevails, things will only go on 
from bad to worse, and profligacy of manners still further en- 
crease. In my feeble endeavours to promote the cause of true 
reformation, I willingly submit to the reproach thrown on me, 
and patiently wait for a period when the knowledge of truth will 
be more generally prevalent in the earth ; and when this period 
more fully arrives, I rest in the full confidence that sentiments of 
this kind, which I have expressed in this and my former publica- 
tions, will not then appear so strange. 

I may further say that my sentiments, such as they are, have 
not been gathered from the opinions of others, nor gleaned from 
books. I am apprehensive that striving to draw instruction too 
much from this source has been hurtful to many. It has had 
a tendency to bring into conformity on insecure ground, to injure 
the energy of individual character, and to make many mere 
copyists one of another. Little instruction can be gained from 
books which are too often only the records of human errors ; 
and writers frequently in trying to get rid of some errors, have 
adopted others. If we have not the original sentiment in our 
minds, the writings of others will increase but very little our 
stock of real knowledge. What is gathered from books or other 
external means may be sometimes found useful in reflecting back 
again perhaps with additional illustration, our own previous ideas; 
but if the origin is not found in ourselves, our knowledge will 
only be of that superficial kind, which is gathered from the 
thoughts of other men. 

Man is often engaged in roaming abroad, and thus he falls 
into unprofitable speculations, and very frequently heaps up a 

pile 



1$5 

pile of errors partly his own, and part he gathers from others, 
while his suitable employment, and his main business lies at home 
within the confines of his own bosom. 

In the present situation of things, man seems involved in a laby- 
rinth, or thicket of errors, and he who thinks to get out of it by 
the help of books or by the advice of other men, is in danger of 
getting into one bye-path as soon as he finds his way out of ano- 
ther; and thus he may still continue to wander through this per- 
plexing wilderness : in such circumstances sound first principles 
and virtuous conduct may serve him as guides to lead him out 
of it, otherwise he may continue to grope his way, and be per- 
petually changing system, without getting rid of error. Man 
has been too much" in the habit of converting trivialities of 
form into essentials, whereas in ray apprehension the path of 
duty is more simple. Our duty consists more in right acting than 
in the most nicely arranged system of opinions : I therefore, a- 
bove all things, wish earnestly to recommend to sound practice, 
I am willing to admit, that to a certain extent, right thinking Is 
conducive to right acting ; but the soundest belief will not atorite 
for unsound practice. 

I am fully sensible of the manifold moral infirmities of man 
— he has strong passions and wayward propensities lo contend 
with — his state requires much inward attention to the cultivation 
of his mind, and the regulation of these passions and dispositions, 
which, although they are useful to us, when kept in their proper 
place of subordination, yet require strict government to prevent 
them from leading us far astray. To act well in our several re- 
lations, is the essential point ; and whoever sufficiently attends to 
the internal conflicts he meets with, in endeavouring to do right, 
will have often cause to see himself in so humbling a point of 
view, that from a knowledge of his weaknesses, he will be 
brought into that state of mind, in which all boasting is excluded.; 
and although he dare not indulge in the dream of the righ- 
teousness of Christ being imputed to him, yet he will acknow- 
ledge that it is through the especial grace of God, freely offered to 
the acceptance of all, that he has been enabled to- do some things 
which are right, while at the same time he has nothing to boast 
of, but finds in many cases he has been an unprofitable servant 
- I have not sought to gain popularity by my addresses to the 
public. In my Reasons for withdrawing from Society with the 
People called Quakers, if I had confined myself to pointing 

out 



136 

out their errors of conduct, I suppose my observations might 
have passed off pretty smoothly ; but I believed it to be a duty 
also to point out other errors, and to attack deeply rooted pre- 
judices. I expected this would occasion a great clamour. I was 
not disappointed in this expectation, nor do I regret in the least 
degree my having exposed myself in this manner. In a good 
cause there is surely sufficient encouragement to make us willing 
to suffer reproach. The testimony of a good conscience is in- 
finitely preferable to the applause or favour of men. 

I have not the smallest desire to draw over a party, or to pro- 
selyte to opinions. I know the unprofitableness of setting afloat 
an airy speculation, which might lead away from a close attenti- 
on to sound practice. Opinions, either for or against any parti- 
cular doctrine are of no avail, further than they are influential 
on the conduct, and numbers being on any side is no test of 
truth. 

I most earnestly desire my reader may examine with the greatest 
caution, whatever is offered to his consideration. I have carefully 
avoided, both in private and in public, an attempt to influence 
the judgment of any ; because I am thoroughly sensible of the 
inutility of a procedure of this kind. There has been in several 
instances among some a remarkable coincidence of sentiments on 
particular subjects ; but this has not been the eJfect of any pre- 
concerted plan, nor are some at all solicitous to look for the sup- 
port of numbers on their side — for if any should hastily receive 
opinions, from motives of undue attachment to the sentiments of 
others, arising from partial affection to such, or from a favourable 
opinion they might entertain of their integrity, or soundness of 
judgment, it would be building on a very insecure foundation, 
which would not stand a day of trial. 

In passing along through life, every person meets with many 
occurrences to try his stability ; and opinions taken up from 
others, will not stand this trial. They who receive on light and 
insufficient grounds, are likely to exhibit a wavering, unsteady 
conduct; and perhaps reject again on as light grounds, as they 
before adopted. I do not set up for a sect-maker. I cannot 
join with any associated body or society ; and yet I think I may 
safety venture to assert that this does not proceed from a sancti- 
monious disposition, as if I prided myself on being more righteous 
than my neighbours— my heart bears me witness that I am not 
actuated by this motive. But I believe societies,, according to the 

prin* 



137 

principles on which they are now universally conducted, obstruct 
the progress of free enquiry, and consequently the establishment of 
truth on firm grounds. I likewise befteve mankind is not at 
present sa generally enlightened, as to form an association on 
sound principles; or to act in concert as general bodies, with ad- 
vantage to themselves, or to the cause of righteousness. For 
these reasons, although loving my fellow men with the tenderest 
affection, and most ardently desirous of their real improvement, 
I believe myself constrained to stand in some measure aloof, 
at least so far as that I cannot join with any community. I can 
cordially unite with divers up and down in their individual 
capacity ; and wish to cherish sentiments of good will and cour- 
tesy to all, even when their sentiments and mine materially 
differ. I can acknowledge individual man as my brother ; but I 
cannot join in the associations formed for what many deem re- 
ligious purposes. 

I earnestly entreat that none may so far misconceive my mean- 
ing as to suppose that these sentiments have their rise in pride, 
or the arrogancy of self-conceit. I state my sentiments with 
freedom, and in doing so, I expect I often expose myself to the 
hazard of being much misunderstood. 

As I write without studied method, and have no plan previ- 
ously fixed respecting my manner of treating my subjects, I was 
looking to conclude this present address in this place ; but be- 
fore I lay aside my pen for the present, I am more inclined to 
make some aditional observations. 



ON THE 

GENERAL STATE OF MANNERS, 

AND THEIR TENDENCY TOWARDS PRODUCING PERNICIOUS 
ERRORS. 

I have in several of the foregoing pages endeavoured to 
depict the evils of superstition. I am not insensible of the evils 
of libertinism, to which I fear there is a strong current, as well 
among those who stick up for the exterior shew of seeming de- 
it cency 



iss 

cency as among others ; and if 1 have said more against the many 
evils arising from formality and superstition, it is not because I 
am insensible of the "dangers of libertinism, but my Mne of 
life leading me more to an acquaintance with many among -whom 
the former evils abounded, I have from thence been led to state them 
in a ^strong manner. I believe this was needful. Many cry out 
against licentiousness of manners, while the mighty evils of the 
opposite kind have not been I think sufficiently exposed. 

I fear there is much practical infidelity, in which many zeal- 
ous champions of orthodoxy as well as the opposers of it agree. 
The influence of custom is very great, and many at first for w r ant 
of due caution, almost imperceptibly fall into wrong things, 
which frequency afterwards become confirmed into inveterate 
habits. The tables of many become a snare to them— they often 
act as if they lived to- eat, instead of following the rational rule, of 
eating to live, and indulge themselves in the use of too much wine 
and other strong drink; sitting for a considerable space of time 
after their meals over their bottles*. This is a most pernicious 
custom, and productive of many evil consequences — a moderate 
portion of strong drink is sufficient for all the salutary purposes 
which nature requires. I lament over the proneness or the poor 
to spend their little pittance in debasing themselves by intoxica- 
tion. How often do the rich over their cups severely blame them 
for doing so ? while they are at the same time guilty of as per- 
nicious excess themselves. Such see the mote in their brother's 
eye; but attend not to have the greater defect removed from 
themselves. They shew an evil example, while they are often 
harshly censuring others. 

* It may be thought by some a trifling observation ; but I can- 
not well avoid remarking in this place, that I consider the custom in. 
most companies of the females retiring from table, and leaving the men 
indulging over their bottles, as a proof (excuse me for using strong terms) 
of the tendency to barbarism and profligacy in the general state of man- 
ners ; and though in some cases it may only be the effect of custom, 
it still argues something very defective in the social system. As things 
are now circumstanced, it is a privilege to them not to be witnesses 
of the noise and rattle, and in some cases still more disgraceful con-* 
duct which takes place in such scenes; but if greater chastity of manners 
prevailed, as ought to be the case, there would be no necessity for their 
withdrawing. I mention this as one proof among many, of the relaxed 
state of general morals. 

It 



139 

It is a melancholy, but I fear a certain truth, that among all 
classes, both of rich and poor, much departure from sound mo- 
rality prevails; and the only remedy I know at all likely to be ef- 
fectual to promote true reformation, is for every individual to 
use the greatest exertion to reform himself, to see his own errors, 
and try to amend them. Then the rich would not suffer all 
their virtuous sentiment to evaporate in expressions against the 
vices of the poor, neither would the poor envy the rich, but all, 
let them be of what rank they may, would be united in a gene- 
ral concern to promote the individual, and the general good, 
I look for a reformation only through a more pure and strict mo- 
rality; but if men continue dissipated in their private lives, whether 
they assume the mark of attention to outward appearances, or 
openly shew themselves as they are, still depravity of manners will 
prevail, and luxury with all its train of pernicious evils will 
advance with rapid strides. In the present state of morals, I do 
not wonder at so many being unwilling to enquire after truth ; 
indeed they are incapacitated for the search after it, Luxury ener- 
vates the mind, and it is in vain to look for the serious and b,old en- 
quirer after truth among the votaries of ^pleasure. The intoxicating 
effects of pleasure, produce an almost universal selfishness, The 
whole bent and energy of the mind is unworthily turned to pro- 
cure wealth, each in his haste. to acquire it eagerly treading on 
the heels of his neighbour, and not unfrequently rejoicing in his 
downfal ; the wealth thus obtained, is often spent in the luxurious 
excesses so generally prevalent, in which the rich and middling 
classes foolishly vie with each other, to outdo one another in folly ; 
.yet this conduct passes current in the world, and is not only 
generally unreproved, but is commonly applauded, and the suc- 
cessful in these pursuits envied by their less successful imitators. 
Thus there appears a general race in the paths of error, so that the 
description given by the prophet Malachi * of the Jewish nations, 

* I highly venerate many passages in -the scriptures, although I cannot 
receive the whole in bulk. I therefore think I have a right to quote 
them, as I would do any other book. In many instances they are very 
instructive, and shew the boldness and firmness, with which the prophets 
pointed out the vices prevalent in their times— an example worthy of imi- 
tation to christians to do similarly, using, at the same time, the necessary 
caution to point out errors in a suitable temper and frame of mind ; not as 
harsh censors to exalt themselves, but under a due sense of their own 
frailties, to bear a firm testimony against the prevailing errors of the times, 
Whether proceeding from hypocrisy or licentiousness. 

appears 



/ 140 

appears to me to "be justly expressive of the situation of. tilings 
in these countries, " They call the proud happy, and they that 
work wickedness are set up." 

: I think this brief sketch will not be found to be an overcharged 
picture of modern manners. To what cause are we to attribute 
this state of things ? The first cause to be sure lies in the breast of 
man — his not keeping his passions under due restraint. This is 
the cause of all the evil in the world. But we shall also find that 
evil example arising from the prevalence of wrong habit and mis- 
taken notions respecting religion ; as if religion were an assent 
to opinions, or a system of mere belief, come in for their share 
of promoting error, and are powerful auxiliaries in its cause. It 
appears to me that too many suffer themselves to be carried 
away by the stream of fashion, or custom, without considering 
whether many practices, which they indolently adopt through the 
influence of example, are not really wrong. There is a necessity 
for a close scrutiny into all our actions, and the motives which 
influence us to action ; and for a want of a watchful care in this 
respect, we find many errors committed hy persons with good 
intentions, but who are not sufficiently careful to resist the influ- 
ence of custom. Such slip unawares into injurious habits, and 
many from at first giving way to the fashionable follies, end in 
becoming slaves to the vices of the times. 

I may be thought by some to have formed too austere notions 
respecting a sound morality ; but I believe it will appear, that the 
foundations of this essential principle have been sapped ; and great 
alterations must take place before the present corrupt state of 
things will be mended. There may be attempts at partial refor- 
mation, but as to any extensively useful purpose, I believe they 
will prove abortive, until the necessity is seen for adopting a mo* 
rality much more strict, and on purer principles, than what now 
passes current in the world ; for superstition will always have a 
very strong hold on minds enfeebled by defective morals. It is 
because I feel myself so interested in the general good, that I 
express myself with so much earnestness and plain dealing on these 
subjects ; and call upon all, who are sensible that things are not 
as they ought to be, to look for the remedy, in promoting more 
strict and correct ideas of morality ; for, by so doing, a more 
essential advance would be made than by any system of reform, 
unconnected with the great and leading idea of a substantial 
reformation of manners, as without it there would only be change 

of 



141 

of form, and the corruption would still remain under a different 
modification. 

Commerce, as carried on to its present overgrown extent, and 
the institutions which are connected with it, are unfavourable to 
sound principles of morality. I am not an advocate for idleness ; 
for I believe it also is especially injurious to the best interests of 
man : but I believe that in a well-regulated order of things, there 
would be less extensive trading, and also a less expensive manner 
of livine. We should learn to contract our wants, which would 
increase substantial happiness. As things now are, there are many 
burdens, which press heavily on the people for the support of 
wars and expensive establishments, which in the view of sober 
reason are found not to be necessary. This, however, does not 
seem to be the proper place to enlarge on these subjects, because 
my present design is not so much to point out the errors of states 
as to turn the attention to the necessity of individual reformation, 

I cannot give up the sentiment, that in succeeding times more 
enlightened ideas will prevail, with regard to our duties, and that 
then the errors of overtrading, as well as numerous other hosts 
of errors now subsisting, will be clearly seen. In the mean time, 
what remains for us as individuals is that each do his own part 
by a strict attention to his duties, and as he sees an opportunity 
by contributing his mite towards general reformation. 

Upon a review of the whole, it appears clearly manifest to me, 
Chat the present state of manners is in many instances opposite 
to the dictates of a sound morality ; and that our social institutions 
contain much practical error. A commerce too widely extended, 
produces an unwarrantable selfishness, and absorbs an undue pro- 
portion of the attention of most. Luxury, by producing artificial 
wants, and leading into many unnecessary expences, appears to 
countenance, and in some respect to render necessary, this system 
of overgrown trading : thus error supports error ; and there ap- 
pears no way to get rid of it, but by adopting a line of conduct, al- 
most entirely different from that which is now pursued ; and to 
act according to the pure and enlightened maxims of morality and 
religion, when these terms are rightly understood, and freed from 
all injurious mixture. The reproach of singularity will doubtless 
attend those, who dare to move in this line j but then such will be 
supported by a consciousness of having endeavoured to do their 
duty, and to act their parts well in their present allotments. 

I belong 



142 

I belong to no sect ; nor do I want to form a new one. I feel 
calm peace in my separation from all outward societies. The 
sentiments T express are my own. Let the reader impartially 
judge of them for himself. While I feel a peaceable serenity re- 
specting the past, I cannot but be earnestly solicitous respecting 
my future steppings, well knowing the infirmities incident to man, 
and sensible of my own weakness. I feel awful humility to attend 
my mind, in thus once more exposing my sentiments to public 
view. My earnest wish for myself is, that I may always keep in 
this disposition ; and my desire is equally sincere for my neigh- 
bours, that they may grow in grace, and in the saving knowledge 
of God ; and with a seriousness becoming a subject of such in- 
finite importance, throw off the shackles of bigotry and super- 
stition, and submit only. to the guidance of Truth. 

J.H. 

Lisbum: loth of 5th month, 1802. 



E N D, 



Printed by H. Bryer, Bridewell Hospital, Bridge Street. 



THOUGHTS ON THE ABUSE 



07 



FIGURATIVE LANGUAGE, 



AS 



APPLIED TO RELIGIOUS SUBJECTS; 



WITH 



Some Observations addressed to 



THE PEOPLE CALLED QJJaKERS. 



BY JOHN HANCOCK. 



/ OBeffast: T 



PRINTED BY J. SMYTH, D. & S. LYONS. 

Public Printing-office, 71, Highstreef, 



I803. 



THOUGHTS ON THE ABUSE 
OF 

FIGURATIVE LANGUAGE, 

AS APPLIED TO RELIGIOUS SUBJECTS; 

With some observations addressed to 
THE PEOPLE CALLED QUAKERS. 



1 AM fully sensible, that, in the present day, much reproach 
attaches to speaking what we are persuaded is the truth, if it 
happen to thwart commonly received, and deeply rooted pre- 
judices. I know many have not been backward to throw a 
full share of this reproach on me, on account, of my former 
publications: yet I am not deterred from expressing what 
appears to me to be truth. If my sentiments on sundry im- 
portant subjects do not meet with present reception, a time 
may come, when truth may be more carefully, and with les* 
prejudice, sought after. Whether this time may soon arrive* 
or whether the day be yet far distant, and that I may never 
live to see this happy season, it is both unnecessary and im- 
possible for me to ascertain. 

The present time is only mine, and therefore I am willing 
to use time, while it is afforded to me, to make some addi- 
tional observations on subjects, of which I conceive it is of 
importance to have clearer views. Possibly my hints may here- 
after 



after tend to stir up a more close examination into these mat- 
ters, even although at present they should be but little attended 
to. I have not a rage for proselytism. It has often produ- 
ced much fierce zeal, and ungodly contention. When those 
"who were actuated by it, were even aiming to do right, they 
have, by enlisting the violent passions in its service, often in- 
troduced a train of evil consequences, ,and by this mean only 
substituted one system of errors under the assumed name of 
reformation, in the place of more ancient errors — neither do 
I seek the honour that comes from men, and consequently I 
am less moved by. the obloquy attendant on a public avowal 
of my sentiments. For it has happened to all, in ever/ suc- 
cessive age, who have. made attempts for reform, that they 
have met with reproach, and have had their views misunder- 
stood — but the strife of tongues may be overcome by patient 
endurance, and christian fortitude ; and, in the end, wisdom 
has been justified of her meek, but resolutely determined fol- 
lowers. 

The subject on which I now address the public, has long 
engaged my attention. I think it is of great importance; for, 
in my apprehension, many injurious mistakes have arisen from 
the misapplication of figurative language. It has led to the 
adoption of a train of ideas, either without a precise meaning, 
or with mistaken ones ; and when error once gets possession 
of the human mind, and has crept in with our best feelings-, 
it possesses a seeming sanctity, that prevents many from at- 
tempting to remove it. To this cause, I attribute the timidity 
manifested by many well meaning people to examine the foun- 
dation of their belief. They, with a good share of since • 
rity of intention, let in a culpable timidity, and are afraid to 
examine ; and if a thought arises, that looks like a doubt, they 
hasten to exclude it. This timidity stops all further enquiry 
in their minds ; and the next step is not unfrequently to cen- 
sure others, who think it right for them to examine more nar- 
rowly into the foundation of what they have received for 

truth. 



5 

truth. Hence we often find many who now strenuously oppose 
all enquiry, lest it may lead to innovation, acknowledging 
that they once had similar sentiments floating through their 
minds. 

I am ready to conclude, that if the motives for rejecting 
such sentiments were closely examined into, a kind of indolence 
of mind, and a fear to walk in a path of singularity generally 
spoken against, would often be found to lie concealed among 
the secret causes which determined them to reject such senti- 
ments. The iear of man, and the sectarian prejudices of be- 
longing to a people, whom they have been long taught to con- 
sider as the chosen and peculiar people, may often come in for 
a share in the determination— while the real motives for ac- 
tion often lie disguised foT want of a close and frequent exa- 
mination, and many attempts are made to dignify them by 
names, which a close inspection will not warrant. An indo« 
lence, that never examines, but takes every thing upon trust, 
may be called prudent caution, and some may wrap themselves 
up in a cloak of self-sufKciency, remaining at ease in their 
possessions, while they indulge themselves in the confidence, 
that all must be well with them, because they keep in what 
they call the good old zvay* and are supported by all the 
strength, that can be received by having numbers on their 
side. 

This to be sure is a path of ease, when it is compared with 
the opposite path, in which every thing is to be closely exa- 
mined, and in which, for the sake of possessing substantial 
peace, some have believed it to be their duty to walk, and 
thus to separate from many of their former companions, and 
to pass along in a state of comparative solitude. I have eb- 
deavoured to trace out some causes, which have obstructed the 
progress of relorm in some minds; but there are many other 
causes, which operate in different minds to retard this work. 
Deeply rooted prejudices are not easily removed ; and many 



of the passions stand strongly opposed to their eradication, 
I have shewn that timidity operates in many instances: in o- 
ihers. conscience makes cowards of many. The worldling, 
the lukewarm, and the libertine, fly for shelter to a profession; 
and wish to atone for deficiencies of conduct by implicit belief. 
To such, serious inquiry into the discoveries of what is truth, 
is not adapted. It dees not answer their purpose. They 
want a soft cushion to repose themselves on; and this they 
find in the various systems of belief, which are ready settled 
for them. To these they trust, and go on securely in their 
plans of gain, and of pleasure, and it seems altogether impos- 
sible to awaken such from their dreams. 

Prudent caution, remote from rashness, is necessary to be at- 
tended to? in the cause of reform. It is essential to its pro- 
gress ; for some timid minds may be frightened from the path 
of reform, by the injudicious rashness of some of its advocates. 
Yet it is not a sufficient cause to reject reform, because some 
Have attempted it with a rash zeal. Like every other thing, 
it may be abused; but this should be no reason against a stea- 
dy, prudent perseverance in it. I apprehend many have been 
deterred from the path of reform, by the dread of going too far, 
and have thus sheltered under plausible reasonings, and kept them- 
selves from the discharge of the duty of free and serious enquiry. 

These remarks may appear a digression from the subject I 
principally design to treat of, but I think they may not be an un- 
suitable introduction to it. 

I now proceed to attempt to point out the injurious consequen- 
ces* that have arisen from the too free use of figurative language, 
and the many erroneous opinions, which have followed from it; 
I have farther to premise this general remark, that I hope to 
speak with becoming diffidence, and to bear in mind the frailty of 
human nature, I have no desire to impose my opinions on others, 
or that any should adopt them without careful examination. Eve- 



ry one has a Tight to propose his sentiments with becoming mo- 
desty, and yet with a steady firmnefs ; I claim this liberty for my- 
self, and leave my sentiments to make way in the minds of my 
readers, as each may find them deserving of attention. 



ON THE ABSURDITY OF ERRONEOUS IDEAS', 

ARISING IROM THE ABUSE OF 

FIGURATIVE LANGUAGE, RESPECTING GOB, 



There is a God! — all nature proclaims it, and man cannot but 
bear testimony to it, when he attentively considers the operations 
of his own mind— because God speaks in the hearts of all by his 
grace and good spirit, illuminating the understanding, and raising 
up the testimony of a pure conscience ; so that indeed God is 
near to every one of us, and by the convictions of his spirit 
shews us the difference between good and evil. Thus, whether 
man looks outward to every thing around him, or turns his 
attention in upon himself, he maj find abundant proof of the 
existence of a God — so far is clear, beyond all manner of 
doubt; but man has bewildered himself in attempting to speculate 
on the divine nature. I think it more safe to follow the ex- 
ample of an ancient Greek Philosopher, who, on being asked, 
what was the nature of God, desired some time to consider of 
it; he again requested longer time, and at length acknowledge 
ed, that the longer he studied it, the more it appeared impossi- 
ble for him to find it out. I think that we ought to be satis* 
fied with a firm belief of the existence of a God, the first 
cause, and the upholder of all things, without a vain attempt 
on our part to define what is, after all, beyond our compre- 
hension, 

lite 



8 

The Hebrew scriptures, by their highly figurative language, 
on this subject, have proved a fruitful source of errors. God 
is in many parts of them represented as acting under the influ- . 
cnce of human passions — he is said to be jealous, to hate, to be 
angry, and to command man to shed his brother's blood. I will 
admit, that this manner of speaking of him, may in some, de- 
gree have arisen from the imperfection of language, and man 
applying finite ideas to a being of infinity and perfection ; but 
though candour may permit to make this concession to a cer- 
tain point, yet I cannot bring myself to believe, but that ma- 
ny of the scripture writers entertained too low and gross i- 
deas of the nature of God; and from the implicit adoption 
of their writings in this instance, as well as in others, many 
mistaken opinions arose. They often represented him under 
similes drawn from the kingly office ; and with this figure 
they readily connected the ideas of pomp, arbitrary power, 
and parade, and supposed that he was to be approached with 
slavish fear, and adulation, and to be appeased with gifts, sa- 
crifices, arid costly shews. Hence arose many of the practices 
considered among the Jews as religious observances, which 
Christians of every sect, with some variations from the origi- 
nal model, and one from another, have too servilely, and with- 
out discrimination, adopted. The Christian borrowed from the 
Jews, and each of the successive sets of reformers retained a 
considerable portion of the old ceremonies, and the ancient i- 
deas they had borrowed. 

The Jews had sacrifices and shews, and a temple, in which 
they seemed to suppose that the divine power in some manner 
resided. They had an order of men under the title of a priest- 
hood, whose business it was to attend to these things, excluding 
the interference of the people in what they called their holy 
things. The professing christians have their shews, their sa- 
cred houses and their priests ; differing a little in name, but 
the same in effect. They attached ideas of superior sanctity 

to 



~ to the houses appropriated for the public assembling together, 
and called the offices performed there, the public worship of 
God ; as if God could be worshipped by such acts of exteri- 
or form. 

I have often seriously revolved, in my mind, this subject 
of what is called public worship. I think the proper business 
of publicly assembling together, has been too little understood. 
I consider it as only relating to the ends of public instructi- 
on, and mutual edification-, and if associations of this hind 
were conducted on right principles, man might be useful one 
to another ; and, considering our state of weakness, mutual be- 
nefit might be received from thus assembling together; but 
for the ends of mutual edification, there appears no need of a set 
of hired teachers like the Jewish priesthood •, nor can I think 
the act of assembling together, merely considered as an out- 
ward act, is the worship of God. Jesus Christ informed the 
woman, with whom he conversed, at Jacob's well, that neither at 
Jerusalem nor at the mountain of Samaria, was the Father to be 
worshipped, but that they who worship him aright, must worship 
him in spirit and in truth. I conceive this to mean the dedication of 
the heart, not the language of the lip. God requires from us 
obedience to his laws, not the parade of an outward assembling 
together under the name of performing acceptable worship to 
him. 

Meeting together in a serious manner for the purpose of mutu- 
ally receiving and communicating instruction, may be helpful to 
man, but ought not in my estimation to be considered as an act 
of worship towards God, What has passed current in the world 
as the worship of God? — It bears the appearance of attempting 
to recommend ourselves to the acceptance of God, by such acts 
as it may be supposed would conciliate the favour of an earthly 
prince \ and this is one of the effects arising from a too free use of 

B figurative 



JO 

figurative feriguage, and adapting our conduct to the mistaken 
ideas, tkat originate from this source. The princes of this world 
like pomp, and shew, and to be approached with servility. The 
idea of king has been interwoven with our notions respecting the 
nature of God— and hence arises the pomp of what is called his 
worship. 

I have in some of my former writings expressed my 
thoughts respecting music, that it is a luxurious gratification, in 
a general practical view injurious to the human mind: but of ail 
species of it, I consider that part which is applied to what is cal- 
led the worship oi God, the most objectionable. The attempt to 
offer it as worship in hymns, and psalms, either vocally or by the 
instrumentality of an organ, in my apprehension, carries very 
much the appearance of absurdity ; as if God could be pleased by 
such means — I express myself in strong terms, but I hope not 
uncharitably — I wish to speak of things plainly, as I conceive they 
really are; but far be the thought from my heart, to suppose but 
that many are in the practice of those things with much innocency 
and integrity of heart— they have not examined into the grounds 
of various customs, in which they are entangled, and they follow 
on in the accustomed track. 

I w r ould offer this farther apology for the plainness of speech, 
which I use on this occasion, that it appears to me right to point out 
the error, or supposed error, cf any practice in strong terms to in- 
duce to an examination of it, and yet at the same time I think it my 
duty to make reasonable and tender allowance for those who may 
be in the practice of those things, which we condemn. It may be 
right boldly to point out the offence, and yet to exercise all charity 
towards those, who may be in the practice of those things which 
we condemn. 

We may now consider this practice of introducing music and 
singing in another point of view* as it relates to the proper pur- 

pose 



II 

pose of assembling together for the sake of instruction; and here 
I think it has an injurious tendency; it may raise the animal spi- 
rits, and this we may call the fervor of devotion — it has a tendency 
to amuse, but I think it is detrimental to purposes of real improve- 
ment. It may to a very considerable degree nourish enthusiasm 
and superstition; but I think it does not tend to promote serious 
reflection and a profitable communing with ourselves.-— I know 
that many have supposed they have received benefit in such 
practices. The sincerity of the heart is owned in every state; 
but it is an error to conclude that every act in which we are en- 
gagedv even with pure intentions, is consequently an act right in 
itself — It is necessary in all things to go below the surface, as 
otherwise we shall be likely only to form a superficial judgment. 

While the practice of singing psalms or hymns in public assem- 
blies is the subject of consideration, it may not be useless to trace 
•the origin of this practice. David practised it; but I do not see 
the advantage of blending Christianity with the customs of the Jews. 
David danced also before the ark*— the imitation of this practice 
has been wisely omitted by most sects in latter times ; yet a few 
enthusiasts plead scripture as their authority for their extravagant 
dancing or jumping ; as the Shakers in America, and thejumpers, 
a class of Methodists in Wales ; so easy is it to find precedent in 
ancient times for the greatest extravagancies. Figurative language 
has contributed its share to encourage this practice; — The highly 
figurative and mystical language of the book of revelations coun- 
tenances the practice. It is proper to observe that many in differ- 
ent ages have doubted the authenticity of this book, and supposed 
that John was not the author of it.— Let this be as it may, I think 
the interest of true religion does not suffer by doubts being enter- 
tained of the authenticity of this part of scripture. Its style is in= 

~ comprehensible, 

* David, by the abuse of a strong figure, is sa ; d to have been a man af- 
ter God's own heart. I think many. instances in his life, and to mention only- 
one, his dying chatge to Solomon to be revenged on Shemei, make strongly 
against the validity of this assertion. 



12 

comprehensible, and the attempt to explain its strong figures, or 
allegories, and to accommodate them to the passing events of 
successive generations has mostly ended in fostering the growth 
of fanaticism and extravagance. 

In the manner in which this book treats of the nature of God, and 
from the appearance of pomp and splendour which it assigns to 
him, great encouragement is given to forming gross and unworthy 
ideas of him who is incomprehensible to the view and conjectures 
of finite mortals. I think it is better to confess our incapacity of 
forming adequate ideas of a great first cause, by whom all things 
are created and upheld, than to attempt to explain our ideas of his 
nature, by arraying him with the pomp and splendour of an 
earthly prince sitting upon a throue, and surrounded by a retinue 
of attendants of different gradations. If this representation be con- 
sidered as a strong figure, it may not be hurtful, only there 
is need of caution ; and I think it is better to speak in terms less 
liable to be misunderstood, as there is so much danger of figura- 
tive language being abused, and what was meant to be taken fi- 
guratively, being construed literally. 

But if it be required to take this account as a real repre- 
sentation, my mind revolts at the idea of forming a likeness 
of God described in characters so derogatory to the sublime 
ideas, which ought to accompany the contemplation of such 
a subject. What awful, reverent humility should possess the 
mind of man, in looking towards him, and if a due sense of 
this necessary humility accompanied his mind, man would be 
restrained from forming conjectures on a subject, which lies 
beyond his scanty means of knowledge. 

It may seem to digress, to make in this place a remark on 
another instance of the abuse of figurative language, which, 
however, I think, is intimately connected with the preceding 
subject, and arises from it. I am firmly impressed wiih a 
strong conviction of the immortality of the soul. I believe 

it> 



*5 

it, because I think it is written in legible characters, on the ha- 
man heart, and because the circumstances of our present state 
of existence bear testimony to it ; but I do not receive the fi- 
gurative account in which a future state is represented in seme 
parts of scripture. 

I regret that mankind, in too general a way, are in such a 
state, debased by their vices, and enfeebled by superstition, that 
they seem scarcely capable of examining into these matters with 
safety to themselves. The ties of religion are so loose on them, 
that if they slacken in the popular creed, and relax in the 
feeble obligations derived from this slender sanction, they seem 
ready in some instances to abandon themselves to the full ca- 
reer of their passions. By this means, the cause of free en- 
quiry has been brought into disrepute. I do not wish to be 
instrumental in the smallest degree to relax the most strict 
obligations of. morality, another name for genuine religi- 
on, which Christ defined to consist in the love of God, 
and in the love of our neighbour. If we really felt the 
love of God in our hearts, we would be just, merciful and 
humble; and discharge all our relative and social duties towards 
our brethren of mankind of every degree, with the most scru- 
pulous attention ; having, for our leading principle, the sense 
of duty arising from our love to God, and the precepts of his 
divine law, inwardly discovered in the hearts of all men. 

I wish to see the people truly religious; but not that they 
should be under the influence of superstition, or of notions 
derogatory to the pure doctrines of unadulterated piety — that 
they should not have only the exterior trappings, and shew of 
virtue, but that they should really be possessed of this principle 
which would invigorate them to follow purity of life and man- 
ners. 

I expect many misinterpret the tendency of my writings, 
1 endeavour to point out the dangers of trusting in a form, and 

paying 



x 4 

paying implicit reverence to a book, in which, in my appre- 
hension, truth and error are blended together. But it is far 
from my intention in doing so, to lessen the obligation to vir- 
tuous conduct. While people believe only traditionally, it ap- 
pears immaterial what it is they believe, and while their spe- 
culations respecting religion terminate only in talk, and prac- 
tice is neglected, their profession of faith is vain. I think I 
cannot unsettle those who are not on any sure foundation, be- 
cause they now have nothing to lose, and I do not see that I do 
any injury in taking from them their insecure fancies. I recom- 
mend an earnest attention to strict propriety of conduct, as 
the first step towards engaging in any enquiry, which will be 
really profitable in the result. If others speculate rashly to 
their own loss, on themselves the blame must lie. I think 
the tendency of my writings is not to encourage unprofitable 
speculation, but it is necessary in my opinion to attempt to 
remove some errors out of the way, which have kept many 
from having a true sight of their state. If I see my neigh- 
bour trusting in an unsubstantial form, and depending on opini- 
on, as a substitute for practice, I think I am doing him a kind- 
ness, and contributing ray endeavours to promote his, as well 
as the general good, by taking on me, the unwelcome task of 
freely warning him of his mistake. So that instead of wound- 
ing the best interests of religion* as some suppose I am doing, 
I trust my writings have in reality a different tendency, when 
they are viewed on a more extensive scale, than that which the 
narrow bigotry of sects brings forward— at least, such is my 
intention, and I hope I am not mistaken in the means. 

There is another society, who have, I think, with much pro- 
priety, discarded the pcmp attached to public worship. The 
people called Quakers did well in their beginning in going so 
far as they did in this respect ; but, like all preceding reform- 
efti they stopped short— and many of their successors failed 

greatly 



15 

greatly in coming up to the plan on which their forefathers set 
out. Thus they have dwindled into much formality. The sim- 
plicity of their appearance In this, as well as in other re- 
spects, has been specious ; but I fear when it comes to be close- 
ly examined into, there will be something found to be want- 
ing. They laid aside their exterior pomp and trappings, but 
I fear that in a certain degree they retained the spirit, which, 
produced these things. 

The age in which the Quakers first appeared, was an age 
of gloomy superstition. I think they retained too much of it ; 
and having once adopted it, a disposition to^adhere tenacious- 
ly to all their ancient establishments, and to oppose all tenden- 
cy to reformation, has perpetrated their ancient customs, and 
produced a disinclination impartially to examine into the origin 
of them. Thus they still retained the idea that worship was 
paid to God, more especially at the times of publicly assem- 
bling together : they called their assemblies, meetings of wor- 
ship, and seemed to suppose that a peculiar sanctity, and a 
more holy frame of mind ought to prevail on such occasions. 

I have already expressed the idea, that in my opinion, the 
worship in spirit and in truth consists in the attention of the 
mind of man to the discoveries of the grace of God manifested 
there, and in a constant struggle and earnest endeavour, to have 
our conduct regulated by its dictates : by this means the univer- 
sal Father may with equal acceptance be worshipped at all 
times, in the daily transactions of our life, in our various com- 
munications with the world, in the discharge of our domestic 
and social duties, as well as in the hour of silent retirement, or 
in the midst of the congregation. 

Religion, viewed in this manner, is found not to consist in 
the exterior act, but in an inward attention to the internal 
principle of truth, and of justice in the heart; and the public- 
ly assembling together is only useful so far as it affords a means 

of 



i6 

of our being helpful to' one another by mutual instruction. But 
I ihink the uses of association for religious purposes have been 
greatly abused among all societies: they have been too much 
considered as an end, instead of being viewed as a means lead- 
ing to that end ; for I think they can be no further useful, than 
35 .they have a tendency to lead the mind to the practice of pie- 
ty and virtue, and they are hurtful when they are too much re- 
lied upon, and attempts made to substitute them for the proper 
discharge of our various duties. These remarks equally apply 
to those associations conducted with pompous activity, as well 
2$ to those meetings which N may be held in formal silence. 

Actuated by these motives, I have for upwards of two years de- 
clined the attendance of public assemblies ; because I think the 
purposes of them have been perverted : yet when we consider 
the weakness and frailty incident to our present state, it seems 
desirable to have the mutual aid and assistance which I am 
ready to think associations conducted on sound principles might 
produce ; and I would rejoice in seeing any plan brought for- 
ward that would be likely to produce the advantages of pub- 
lic association, without the disadvantages and injurious ten- 
dencies which have hitherto attended it. 

I have frequently viewed this subject with some solicitude, 
but I have as yet seen no way of obtaining its advantages, 
without encountering many disadvantages. Perhaps a time 
may come, when the old ideas and prejudices attached to this 
subject may be done away ; and then a prospect may open of 
an association on liberal and enlightened principles, wherein 
neither the narrow views of bigotted sectarianism, nor the max- 
ims of superstition, will be allowed to have any place. 

1 have dwelt the longer on this subject, because I have 
thought it is intimately connected with the purport of this 
chapter, that we may have proper ideas of the nature of the 
Great Supreme, and see clearly the disadvantage of forming our 

ideas 



17 

ideas on the popular notions arising from the abuse of figu- 
rative language. I have endeavoured to express myself in lan- 
guage as clearly as I well could. To those who have thought 
closely and seriously on this subject, or to those who may be- 
willing to do so, I expect my language will be intelligible. The 
declaration of the holy Jesus is applicable on this occasion. 

« The hour cometh, when ye shall neither in the mountain of 
Samaria» nor yet at Jerusalem worship the Father ; the true 
worshippers shall worship him in spirit and in truth* for he 
seeketh such to worship him: God is a spirit, and they that 
worship him, must worship him in spirit and in truth/' — See 
John, iv. chap. 



ON THE 

ALLEGORICAL DOCTRINES 

OF THE 

FALL OF MAN— AND OF ORIGINAL SIN. 



THESE doctrines have, in my apprehension, been a fruit- 
ful source of error; the abuse of figurative language has 
been one cause, though there are also other causes, which. 
I shall presently proceed to point out. The most dangerous 
consequence resulting from this doctrine, as it is generally ex- 
plained, is the countenance "which it gives to man to shift the 
blame of his wrong conduct from himself, and to place it to the 
account of his supposed remote ancestors, Adam and Eve. This 
idea, I fear, often settles poor man at ease in his wrong con- 
duct, and has a tendency to weaken the struggles in his mind 
against the influence of his passions, when they happen to take 
a wrong direction, as they always do when they are not kept 
in their proper places. The giving way to wrong dispositi- 
ons, is the fall which tvery man experiences in his own indi- 

C vidual 



i8 

victual capacity : — he falls, because He transgresses the divine law 
discovered in his heart, and is consequently accountable for 
this want of obedience. He does not fall? because Adam and 
Eve disobeyed, but because he himself disobeys* and neglects to 
join in with the operation of grace in his heart. Thus re* 
sponsibility attaches more closely to him, and the self-compla- 
cent doctrine, which often reconciles man to himself by throw- 
ing the blame upon others, is removed, with all its train of evil 
consequences. 

I admit the fall of man when this term is properly de- 
fined. I think it is a consequence of his own transgression ; 
but I reject the figurative account of it, not merely because I 
cannot comprehend it, but because I think it is a doctrine 
which has an injurious practical effect upon many who adopt 
it. That it has not an injurious effect upon all who embrace 
it, is not owing to the truth of the doctrine ; but we find that 
in this case, as well as respecting other erroneous doctrines, 
the sincerity of the heart, and other favourable circumstance* 
frequently operate to the prevention of speculative opinions 
doing as much injury, or influencing the conduct to so great 
a degree as we might suppose to take place, from a theoretical 
examination of the doctrines. This we may see exemplified 
every day. Man frequently acts better than from his opinions 
or system we have reason to expect, and from this circum- 
stance we may learn to have becoming charity for one ano- 
ther's speculative errors. 

It is desirable to have right sentiments, and to a certain de- 
gree it may hare a tendency to produce right conduct ; but I 
feel no hesitation in saying, that I prefer right conduct with 
erroneous sentiment, to the finest set of opinions where there 
is not an earnest endeavour especially to attend to propriety of 
conduct. What doctrine can be more dangerous than to sup- 
pose that we must of necessity do wrong, because Adam sinned ? 
This is to shift the blame in great meaaure off ourselves, and 

the 



*9 

the evil is further encreased by coupling with it the remaining 
part of the doctrine, that the righteousness of another has 
removed this load of guilt. If we know our own state we 
must allow that our knowledge in most things, and also 
our obedience to what we know to be our duty, are very im- 
perfect. This appears beyond doubt to be the law of our 
nature in our present stage of existence — why it is so, we can* 
not tell, for the clearing up of this and many other seeming 
difficulties, we must wait until they shall be explained to us in 
another state of being, to which, as heirs of immortality, we 
look forward as our inheritance. 

" Tis immortality— .'tis that alone, 

*' Amidst life's pains, debasements, emptiness* 

" The soul can comfort, elevate, and fill." 

young. 

« Hope humbly then, with trembling pinions soar, 
" Wait the great teacher, death — and God adore." 

TOTE. 

In the mean time the allegorical account of the fall of man by 
no means satisfies me» or carries to my mind the evidence of be- 
ing a rationally consistent account. It is so far from remov- 
ing difficulties, that in my view it is attended with insurmount- 
able obstacles, and is the fruitful parent of dangerous errors. I 
do not desire to disguise difficulties, and am therefore ready 
to acknowledge, that I cannot comprehend, with full satisfac- 
tion, our proneness to evil* which, however, the best of men 
feel. I have no doubt that this and every other circumstance 
relating to our present and future state are all ordered in the 
unerring counsels of divine wisdom. That we are placed here as 
probationers, with the liberty of choice between good and 
evil* and that there is a constant struggle or conflict between vice 
and virtue, is all that appears given us to know with full certain- 
ty. Further knowledge is reserved for a future state, when, I 
assuredly believe* every difficulty will be cleared up. It does not 

become 



20 

become us> in our present state, to, attempt to pry too curiously 
into those matters. Obedience and attention to the discoveries 
of our necessary duties are the proper business of man, and of 
these the knowledge is not withheld from us. 

Respecting difficult points beyond our present knowledge; 
it is better to confess our ignorance, than to adopt vague and 
figurative explanations, and attempt to dignify them by the 
name of knowledge : for by so doing, we fall into many er- 
rors. The busy mind of man is ready to intermeddle in things 
which it cannot comprehend after all its searching. The ad- 
herents to old systems are often very clamorous fn accusing 
those who reject their systems, and view them as speculative 
fancies, with indulging themselves in unprofitable curiosity. 
They continue the metaphor from the story of Adam and Eve, 
and charge them with eating the forbidden fruit of the tree of 
knowledge. On an impartial inspection, I think it will be found 
that the advocates for old systems and metaphorical allusions, for 
which they claim entire reverence and reception, are the persons 
who are most justly chargeable with attempting to pry into things 
beyond our comprehension. They boldly assert that they know. 
We more than doubt their knowledge, but content ourselves with 
humbly acknowledging our ignorance respecting them. Who 
then are the curious and dogmatical speculators ? I think the 
asserters of those things, without proof, are the blameworthy 
persons in those instances — the others only exercise a profitable 
hesitation not to believe without evidence, and confess their ina- 
bility to judge with sufficient correctness on those points. But 
poor frail man who can see but a little way before him, and on 
many of those subjects can exercise but a short-sighted and im- 
perfect vision, rashly and boldly judges and anathematizes his 
brother, because he cannot join with him in his apprehensions 
respecting those things. Purblind himself, he condemns his 
neighbour for not seeing as he does. What lamentable effects 
arise from the bigotry and intolexance-of many of the support- 



21 

crs of ancient systems ! The supporters of these systems ap- 
peal for authority to a book, which it evidently appears was 
written by the various authors with very different views. I 
apprehend the very best of the writers were men liable to err 
like ourselves, and therefore I cannot admit their evidence as 
indisputable authority, but reading the Bible as we would do any 
other book, I think we have a right to examine closely into 
the nature of its contents* 

This account of the fall of man appears to be given as an hista* 
rical record ; but whether it be taken as such, or be looked on as 
an allegorical or figurative attempt to account for the origin of 
evil in the human mind, is, I think, not a point of much moment. 
Taken in either sense, it does not, in my apprehension, remove 
the difficulties attendant on this subject, nor would it be consi- 
dered to do so, if it were found in any other book than the Bi- 
ble ; and I cannot but consider it as an error, to insist, that 
every thing found in that book should be admitted as indispu- 
table truth, however inconsistent in itself the account may be. 
or however it may be disguised by metaphor or figure. 

The weakness of our comprehension to judge, is by many 
made use of as an argument to persuade us to take relations 
of various things upon trust. It is safe not to be hasty in form- ' 
ing a judgment, but this prudent caution is equally necessary 
to be attended to by those who assert the authenticity of such 
accounts, as by these who doubt concerning them. A salutary 
distrust of this kind might help to temper the fierce zeal of 
many of the sticklers for what is popularly considered as or- 
thodoxy. Man is unable to account for many things, but I 
do not see any reason wny, on this account, he should be call- 
ed upon to believe implicitly ; and yet this*has often beeri alle- 
ged as a reason for his doing so n It would be unwise to believe 
every account, only because we cannot prove the contrary by 
demonstration. The short-sightedness of human intellect oi ten 
prevents us from accomplishing this point. I do not believe in 

the 



22 

the existence of evil spirits, demons, and a long list of phantoms, 
which in former times disturbed the imaginations of many. It 
would be difficult, and perhaps impossible for us, with our pre- 
sent very limited powers of comprehension, to disprove, by rea- 
soning, the reality of such notions ; but we find that as man- 
land have advanced in intelligence and information, they have 
discarded these things as silly fancies, and the result of ignorance. 
When such notions weTe more prevalent, many accounts were 
brought forward of their reality. Now when some on rational 
motives discredit such stories, and others are rather ashamed pub- 
licly to avow their secret belief in them ; they seem almost en- 
tirely to have disappeared. I intend in another place to speak 
of these" supposed supernatural appearances ; in this place I 
only bring them forward to shew the impropriety of requiring 
us to believe every thing, which, owing to our limited powers, 
•Be may be unable to adduce evidence to disprove. 

I think it may not be without its use to examine into the 
rise of this doctrine of original sin, as it is now held. I do 
not find that it was a subject much spoken of, till about the be- 
ginning of the fifth century of the christian aera, when, in a 
controversy about baptism, whether it should be administered to 
children or grown up persons, Austin or Augustine brought it 
forward as an argument in favour of infant baptism, which it was 
urged was necessary to wash away the stain or taint received 
from Adam. By those who reject the rite of baptism altogether, 
this cannot be considered as a valid argument. Though differing 
in many points from the people called Quakers, with whom I 
was formerly in connection, I cordially unite with them in the 
rejection of this ceremony. 

A doctrine may in a certain sense be well supposed to receive a 
tinge from the first author or promulgator of it, at least it 
may often afford a clue to unravel his motives for the propagati- 
on of a favourite opinion ; and in this point of view the character 
»f Austin is of some consequence in considering the doctrine. 

Austin 



Austin had been of profligate manners in his youth : he a?»d 
hi» son» the offspring of an unlawful connection, were baptised 
together — Austin had then attained to middle age ; he afterward* 
became a warm controversialist, having written two hundred and 
thirty-two separate books or treatises on controversial subjects; he 
was besides, a fierce persecutor of those who differed from him in 
opinion. Thus, if he forsook in his more advanced years the 
crimes of his youth, he appears to have only changed the vices of 
one time of life, for the equally noxious ones of ,his advancing 
years ; proving by his conduct, that he, like many others, had 
only exchanged the vices of youth for the no less hurtful vices 
often attendant on more advanced years •, and " This was the 
man (says Robert Robinson, late of Cambridge) who invented the 
doctrines of original sin,, and of baptism to wipe it away." 

It appears to me by no means surprising that a man of his 
character should flee for refuge from the stings of conscience, 
and shelter himself under a doctrine that appeared to remove the 
weight of the responsibility off himself, and throw the blame on 
Adam, while, at the same time> he provided a cheap remedy by 
the rite of baptism, and the doctrine of the atonement. As 
"was the man, so was the doctrine ; a doctrine which in every 
successive age has had the tendency to set the believers in ic 
at rest in their wrong conduct, and to prevent the earnest 
stiuggle to overcome the evil dispositions by individual exertion* 



ON THE 

DOCTRINE OF THE ATONEMENT, 

AND ON 

THE MISSION AND MINISTKY OF JESUS CHRIST, 

THE doctrine of the atonement may be considered as the 
counterpart of the doctrine of original sin, In the one case 

guilt 



24 

guilt Was supposed to have been incurred, before we bad done any- 
thing personally to make us partakers in it — a guilt which attach- 
ed to us, from the moment of our birth, in consequence of the 
offence of a first parent or head of the human race : this may 
be called external guilt, and if this could attach to us, it then, 
readily followed that this guilt might be removed by another 
act independent of us — here we have a guilt by substitution, 
and a righteousness by substitution ; each tending to remove 
the responsibility of actual individual guilt from man, and I 
think we may with equal clearness trace both errors to the same 
sburce — the abuse of figurative language. 

I have already acknowledged the proneness of the human 
mind to join with the wrong, and yet I cannot bring myself to 
think that the figurative account of Adam and Eve eating the 
forbidden fruit, through the temptation of a serpents satisfac- 
torily accounts for it ; so in this case 1 think frail man 
stands m need of a saving power to preserve him from evil, 
and I cannot think that this redemption is to be witnessed 
through the merits of an outward saviour, but only through 
the immediate and ordinary operations of the grace of 
God, assisting us to choose the good and refuse the evil.-*— 
This grace or good spirit of God is always ready to assist 
our weakness. Let man strive against his evil passions, and he 
will feel a strength to resist and overcome them. The evil arises 
in the heart of man individually, and the remedy is to be found 
there also. In vain does man bewilder himself in the specula- 
tions of his inheriting original sin, and of a redemption and 
atonement through outward means and the merits of another : 
all these speculations lead him from the one thing needful, a 
close attention to what passes in his own mind: for there is the 
scene of temptation, and there is the scene of victory. Man 
looks out for that which only is to »be found within. God by 
his good spirit is graciously pleased to assist us to perform our 
several duties: and the manifestations of hw will are discovered 

through 



*5 

through the intimations of a pure enlightened conscience, and 
the dictates of sound reason. This I call an internal revelation 
made in the minds of all. — Man is liable to mistake its dictates 
through want of attention, as well as from various other cauies ; 
but it is his business to discriminate between its genuine dic- 
tates, and the language of his passions, and of his prejudices. 
It is the business and the duty of man to separate between 
truth and error, and the exercise of this faculty, divinely be- 
stowed upon man, strengthen? the mind, and causes it to be 
skilful in the discrimination of good from evil. This engage- 
ment of mind necessarily requires earnestness and close atten- 
tion ; but the lessons that are learned in this manner, are 
far more to be depended on, than what can be gained from any 
other source; because this knowledge is practical, all other ac- 
quired by the teachings of man, or by reading a book, and 
calling it a revelation, can only be speculative. 

It may appear that in the essential part of the doctrine of 
human frailty, and the necessity of experiencing a power to save, 
tny ideas agree with those of many others — the essential difference 
between us lies here : they attempt to explain those points by 
allegories, and figurative accounts drawn from scripture, which* 
in my view, do not afford any clear solution of the difficulties 
attendant on those subjects ; I hesitate to admit their, reasonings, 
confess my ignorance, and admit only the simple facts that 
may be clearly deduced from experience ; by so doing, I escape 
some errors tha.t are closely interwoven with the figurative ex- 
planation, while I at the same time admit the plain doctrine of 
man's weakness, and the necessity of divine help to assist him 
in subduing his passions, and bringing hi3 propensities within 
their proper bounds. 

I think it may tend to a clearer explanation of the sub- 
ject we are now considering, to state some remarks on the 

D autho- 



26 

authority of scripture. The advocates for its entire recep- 
tion as believing it to be throughout the dictates of inspira- 
tion, get rid of some of their difficulties, by appealing to its 
sanction ; however, they often only exchange one difficulty for 
another by so doing, if they follow on to further examination. 
All sects, as well as almost every individual, claim to have a 
key peculiarly their own for its genuine interpretation : by this 
means much controversy has arisen between the contending par- 
ties ; some explained in one way, and some in another ; each 
zealous for his own interpretation, supported it often with 
-warmth, and attacked others, who as zealously supported their 
ideas. Some took it literally, others forced it to bend to their 
favourite plan, by attempting to allegorize it. It has been a 
very uncertain rule in the hands of its advocates, for endeavours 
have been used to support the most contradictory sentiments 
from its contents often with almost equal plausibilty ; and this 
is not at all to be wondered at, when we consider that it contains 
many contradictory, assertions, and doctrines and commands the 
most opposite to each other— so that instead of finding certain- 
ty, and getting rid of strife, by an appeal to it, the Bible for 
many centuries has been the groundwork of the strifes and con- 
tentions which have agitated that part of the world calling it- 
self christian. The application of thas term of christian is in 
my view improper — it may have been christian in profession, 
but a profession does not rightly entitle to the denomination. 

It may be seen how little the profession of the christian re* 
ligion has done for those who have assumed its name. This, 
however, by no meafcs derogates from the value of the pure 
doctrines taught by Jesus Christ — it only proves the inutility 
of a bare profession. Besides the long catalogue of vices prac- 
tised by individuals, persecution and war, the dreadful scourges 
of our evil passions, have been sanctioned by the united con- 
currence of most sects. Here then let me ask, what has the 
froftssien of Christianity done towards amending the tempers, 

and 






*7 

and reforming the lives of those who have assumed the name of 
christians ? I see Christianity professed, but not practised. Many 
of the strongest advocates for creeds and systems, by courtesy 
denominated christian, have been strenuous advocates for war— - 
a practice, in my opinion, whether conducted on defensive, or 
offensive principles, entirely inconsistent with the precepts of 
Christ, enjoining the patient bearing of injuries, and the for- 
giveness of enemies. Where have we seen more clamorous 
supporters of war, than among the body of the priesthood of 
the different denominations ? — the assumed teachers of the peo- 
ple, and the professed followers of the God of peace ! May 
we not justly say, in reviewing the black list of crimes perpe- 
trated under the sanction of professed christians, by men of the 
foremost rank, and in the estimation of the superficially judg- 
ing multitude, of supposed sanctity of manners. " O Religion, 
what crimes have not been committed in thy name V* When 
I perceived such palpable errors glossed over, and maintained by 
persons of high authority, I was led to examine into the creeds 
or systems which supported such errors in practice. I found 
other errors in their systems, and I lost all confidence in 
their authority. I said there are many errors in their prac- 
tice. It is right to try their creeds. The more I examined, I 
detected further errors. The process, in my mind, has been 
gradual, and I trust I have not taken up my objections to the 
existing systems in a spirit of self-confidence hastily, or on 
superficial grounds. I saw many errors propagated under the 
sanction of what passed for religion. I paused, I examined, 
and at length it resulted in a conviction, that those systems could 
not be founded right which supported such errors. I looked 
around for something more pure, and in the earnest and sincere 
pursuit after truth, I Lave separated from all societies. I love 
real genuine religion, and most earnestly struggle to be obe- 
dient to what I conceive to be its dictates. I submit with re- 
signation to the reproach which men may chuse to throw on me 
by giving the name of deist, infidel> or whatever other nick- 
name 



28 

name may suit their fane/. I am supported by an inward con* 
sciousness of endeavouring to seek seriously after truth, and I 
think I have often found it to lie in opposition to many com- 
monly received opinions. It certainly is jn opposition to many 
of their practices. — Such is the ground of my conviction. 

Pure, unmixed Christianity, the holy religion taught by Jesus 
Christ, is essentially different from that which is generally prac- 
tised under the name. I think the general error lies in too rea- 
dily yielding assent without examination; in believing too much, 
and practising too little. Some endeavour to eke out deficiency 
of good conduct, by an extension of an unascertained belief^ 
without examining into the nature or quality of it. A christian 
is not he who gives a cold assent to certain doctrines, but a 
christian -in deed and in truth, endeavours to put in practice 
the precepts, and to follow in life and conduct the holy exam- 
ple of Christ. It would tend to promote right ideas, if the 
term Christianity were separated from belief, and applied only 
to right practice. Then a nation or a man would not be ac- 
counted christian, because they merely believed — he only would 
be entitled to the high distinction, who followed after propri- 
ety of conduct. I fear if many of the controversialists that 
have appeared in support of doctrines in various ages, were 
tried by this rule, they would be found wanting. 

It has been frequently asserted by the advocates for the recep. 
tion of the scriptures throughout, as a revelation of the will of 
God, that without them, mankind would be perplexed with 
endless uncertainties, which could never be solved without their 
aid. But does the admission of tkose writings in the bulk, enable 
us to get cut of these difficulties, or has it a tendency to put an 
end to controversies ? Many violent disputes have arisen from 
opposite interpretations of scripture on doctrinal points. The 
pages of ecclesiastical history are almost entirely filled with 
accounts of those disputes. I think there cculd not have been 

more 



29 

more furious altercations and unchristian bickerings, if the book 
had never been set up as the infallible standard of revelation ; 
so that for my part I see no advantage arising from making it 
a rule by which to try all controversies. I admit that many 
parts of it are deserving of the highest authority, but I can- 
not receive the mixed volume from the beginning of Genesis 
to the end of Revelations, with confidence in its genuineness 
•r authenticity, as being of divine original. I see no other 
way of allaying controversies, but for all to endeavour to 
cherish christian dispositions, v and under their influence, to seek 
out truth : then strifes would cease, and man would know as 
much as is necessary for him in bis present state ; — but un- 
til a genuine christian temper prevails, controversies will arise, 
whether we admit or reject the authority of the book. To be- 
in reality christians, rather than to struggle only to appear to 
be such, is the point highly necessary to be sought after, but 
which has been too much neglected. 

J suppose little is known with certainty about the manner of 
collecting that part of the scriptures called the Old Testament ; 
they are properly Jewish records, nor, I suppose, is it known 
with what kind of accuracy they were kept. They con- 
tain so many inconsistencies, intermixed, however, with some 
excellent and truly sublime doctrines, that many are will- 
ing to give up the claim of plenary inspiration, as far as re- 
lates to them, who yet claim it in a much higher degree for 
the part called the New Testament. Yet still many difficulties 
attend these latter writings. Jesus Christ left no written memori- 
als behind him. It is doubtful when or by whom the accounts 
published of him were written. I suppose the most careful en- 
quirers have been able to find no genuine copies of an earlier 
date, than about the middle of the second century. If the/ 
were written by the persons whose names they beas, yet ma- 
ny interpolations and additions may have been made in the in*- 
terval> especially when we consider the character evenof that ear- 

h 



1/ period of the church, wherein an apostacy from the genuine 
characteristics of Christianity were but too apparent ; for they 
appeared then, to have made attempts to substitute legendary tales 
for the truth of the gospel — indeed these ages present a thick 
gloom, through which it is impossible to penetrate. 

It was easy, in this dark age, to put into the manuscripts addi- 
tions, and in some cases to take from the genuine account, so as 
greatly to disfigure it. There are evident contradictions in the 
history of the four Evangelists, which ail the art or ingenuity of 
harmonists have not been able to reconcile. It seems impossible 
for us to find out, with any certainty, how these things happen- 
ed, nor does our inability to do so appear at all an essential loss 
to us. From a review of those matters conducted in a cautious 
and serious manner, it appears that we ought not to place an en- 
tire confidence in those writings, in the state in which they have 
reached us, but that each part of them must depend on its own in- 
trinsic evidence and real worth, to command the rational assent of 
the readers. This is treating the scriptures as we would do any 
other book, and I am of the judgment, is the manner in which 
they should be treated : then such parts of them will stand, as 
fully recommend themselves to the rational conviction of the 
reader, as I think many of them clearly do ; while other parts 
of them, will, with propriety, be held in less estimation. 

Many, however, are afraid that if they give up the standard 
of scripture, they would be involved in uncertainties and per- 
plexities. I have endeavoured to shew that by an adherence to 
scripture, these difficulties have not been obviated ; but that op- 
posite interpretations have supplied a great fund of controversy, 
in the management of which every one has in reality judged 
for himself. He put his own construction on the different paits 
of it, and in reality constituted himself the judge of its mean- 
ing. What can an/ one do more, when he lays aside the 

book 



book and judges for "himself without it ? He formed his owa 
opinion before, he does so still. It is right that he should think 
with caution, and judge with the hesitation becoming a being 
whose powers in this state of existence have not arrived at matu- 
rity ; but as every man is bound to find out truth, and if he do 
not discover it for himself, he must remain ignorant of it — he 
ought to be earnest in his search after it, and the difficulty cf 
finding it out, or the danger of missing it in the search, are no 
sound arguments against his endeavours to do his best in the 
search. As reasonable would it be for a man always to sit still, 
and never seek for food to support animal life, for fear of meet- 
ing with poison instead of food, or of falling into some pit or 
snare while he was looking for it:— this would be indolence, 
but not virtue. 

The mind of man is constituted on active principles) his search. 
after knowledge is allowable, nay even it is his duty, and if he 
search with becoming earnestness and modest caution, he will 
gain instruction in the search : — the difficulties he meets with, 
will tend to his improvement, and his very disappointments will 
prove serviceable to him, because they will teach him increasing 
caution and humility. Under the influence of these dispositi- 
. ons, the serious enquirer after truth need not fear to follow on 
in the path of enquiry, even though he should find it to lead 
him to conclusions widely different from those adopted by the 
multitude. 

Far be it from me to say the least to lessen the veneration 
for the most excellent and holy pattern ever shewn to man, as 
exemplified in the blameless and unspotted life of Jesus Christ. 
Although in the historical relations we have of him, in the writ- 
ings of the Evangelists, there appear to me many obscurities 
and contradictions, and some accounts which I cannot receive 
with entire confidence ; yet, notwithstanding, his character 
shines conspicuously beautiful, even through these clouds. He 
displayed a holy example of meekness, firmness, resignation 

to 



3* 

to the divine will* and in fine, of every virtue. I cannot enter 
into the question in what manner he was allied to the divine 
nature ; it would have been well, if the framers of the various 
systems respecting his nature, had foreborne to enter into curi- 
ous disquisitions on this subject ; for all their curious distincti- 
ons and subtleties have not set the matter in any clearer point 
of view, nor do I think any enquiries of this kind, can, in any 
degree approach to certainty : at best they are but ingenious 
guesses. 

The mind of man, when its attention is directed to enqui- 
ries within its proper sphere of duty, may be profitably ex- 
ercised, but enquiry becomes injurious, if it lead to a field of 
barren speculations and attempt to explain matters which lie 
beyond our present state of limited comprehension. But the 
ever-busy mind of man is unwilling to acknowledge its igno- 
rance, and rather than do so, either forms conjectures for itself, 
or depends upon the equally unsupported conjectures of o- 
thers. 

From these caused, and also from the abuse of figurative 
language, mistakes have arisen. In many cases, we have no so- 
lid grounds to go on to ascertain what is truth, it is there- 
fore more easy to determine what is not truth, and here we pro- 
ceed on safer ground. To find out what is not truth, may 
often assist us to guard against error, while we are restrained 
by the finheness of our present knowledge from ascertaining 
on points not essential for us to know, what is truth. Thus 
in the present case I think I have sufficient evidence in my 
mind to warrant me in rejecting the doctrine of the atone- 
ment through the merits of Christ; and yet I find no sufficient 
cvideDce to guide me in speculating concerning his nature. 
The rejection of the former, I think, preserves from falling in- 
to a practical error ; respecting the latter, knowledge is not re- 
quisite, nor would it be likely to assist in the punctual and 

faithful discharge of our several duties. 

' • It 



33 

It Contents me, therefore, to receive Christ as a pattern of pu- 
rity, and a guide to follow after so far as I am able to trace his 
footsteps with clearness. It is our duty to endeavour to regulate 
our conduct by his precepts, against covetousness and other vi- 
ces, and in favour of- forgiveness of injuries, and the doing 
unto others according' to the rules of the strictest justice, e- 
ven though we should not fully receive the account of his turn- 
ing water into wine at a marriage in Cana of Galilee,* and 
some other similar relations. 

A loud cry of heresy will probably be renewed against me, 
for venturing to express a doubt on these subjects; but I feel 
without alarm on this head, being conscious of the sincerity of 
my motives, and knowing that I have no inclination to speak 
lightly of things really sacred. I think it right to enquire into 
ancient foundations freely, and I have not the smallest wish to 
induce others to follow me, unless a similar conviction attends 
their minds on a serious research. 

My exposing myself to censure and reproach in thus venturing 
to express myself freely, may have its use in promoting among a 
few, a spirit of liberal enquiry, which may afterwards spread more 
extensively, to the removal of some popular errors, which have 
been long traditionally received. • I cannot see the necessary es- 
sential connection between receiving the heavenly precepts of 
Christ, and endeavouring to make them the rule of our conduct, 
and the implicit belief of all the miracles, which are recorded 
to have been performed by him. Many of them I see no rea- 
son to disbelieve, because they are consistent with his charac- 
ter of infinite goodness; and I do not doubt, but it may have 

pleased 

* If he actually performed this miracle, as it is recorded, it appears dif- 
ferent from most others of the acts tecoided of him. Heahng the sick was 
an act of mercy and beneficence — the 'procuring an additional supply of wine 
•it a marriage feast can only be considered as an exertion, of his power, wit&« 
ftjftt an adequate end la view. 



34 

t 

pleased God to endue him with infinite power also ; but if others 
were to. go farther, and deny more of them,* I by no means 
think it would unchristian them, while an adherence to his pre- 
cepts and doctrines v*as made the rule of their lives. I sincere- 
ly wish that mankind would more generally learn, that genuine 
Christianity consists not in professions, but in deeds. If they 
acted practically on this principle, a great reformation would 
take place in the world. Let us always bear in mind this essen- 
tial truth, that practice is superior to belief 

Ic is necessary careiully to unravel the plain, simple meaning 
from the labyrinth of figurative language. Christ was the espe- 
cial messenger and the sent of God. He was the chosen instru- 
ment of publishing to the world a comprehensive system of mo- 
rality, more pure than any that had ever before been taught. 
He came to free the Jews from" the bondage of a ceremonial 
law, and mankind from the mental shackles of gross groveling su- 
perstition and idolatry. In this sense he may be called a Saviour: 
tut this term has been so much abused, I hesitate to make free 
use of it without explanation : for [ cannot bring myself to be- 
lieve, that he brought salvation to mankind, by bearing their ini- 
quities, by his death upon the cross. 

In this very expression of tC the cross of Christ:" v.e 
may see the liability of figurative expressions being pervert- 
ed to support gross ideas entirely contrary to the design of the 
speaker. Christ appears to have used the term of " taking up 
his cross," to denote living a life of virtuous self-denial ; yet this 
figure has been grossly abused, and the interpretation limited to 
the cross, on which he was crucified. In the more dark ages, 
the wood of the true cross, -as it was termed, was eagerly 

sought 



* The story of the fruitless figfcree appears strange, as we have it recoided, 
Matt.*xxi, and Maik xi. I cannot receive it as it is now written. Ii may 
have been exp es ed by way of a strong 6gure, and the accu-acy of tne ex- 
pression may by some meaio* have beea ioi: to us. As 'it is related, it i» ia- 
eea&Uteat with ihe character ©f Cb/i»i» 



35 

sought after, and esteemed a sacred relic, until it became an ob- 
ject of great imposture. Some bow to n crucifix, as if an out- 
ward representation could retain any virtue. Among sects boast- 
ing to be more enlightened, I fear the cross of Christ is frequency 
spoken of, and a reliance placed on his sufferings on it, by faa* 
T\y, who are nevertheless practically unacquainted with the ne- 
cessity and true nature of a life of self-denial. 

Where the benefit of his example is known, it doubtless is ot 
advantage, by shewing the most excellent example of every 
thing that is good. But figurative language has, in this case, 
in my apprehension, corrupted the genuine simplicity of- the gos- 
pel. Mankind have, in all ages, been too prone to form to them- 
selves a representation of God drawn from a resemblance to 
their own passions and dispositions. The general mistake has 
been to represent God as actuated by human passions and preju- 
dices. Man has formed representations of God alter his own 
image, and the same has been done respecting Christ. They 
have speculated respecting his nature, until they have entirely 
lost themselves in the confused perplexity of their ideas. For 
proof of this assertion, I appeal to the volumes of controversy, 
which \have been written for and against the incomprehensible 
doctrine of the trinity. They often divided and subdivide.), a "I 
quarrelled with one another, about the most trifling differences. 
How much better would it have been to have wisely refrained 
from such attempts, and honestly confessed their own ignorance 1 
but human pride revolted at this idea, and the unprofitable con- 
test has been continued through successive ages. 

It may be clearly perceived that I reject the doctrine of the 
trinity in any of its forms. I cannot see the utility of entering 
into those questions which have so long agitated the world on 
the manner of the birth of Christ, or of his glorified state. 
I acknowledge my ignorance on these and many other specula- 
tiGns of a similar tendency, and believe that man can attain to 

no 



3*5 

no certainty respecting them in his present state of existence. 
These and many things even relating to our present and future 
existence, will remain hid from the most pTying search, while 
we are surrounded with the veil of mortality. But I ven- 
ture to suggest, that many, by viewing these things too much 
through the medium of allegory and figurative language, have 
bewildered themselves, and formed gross and groveling ideas on 
those subjects; and that most have been too outward in their 
view T s and interpretations concerning them. 

The Quakers kept themselves more free from being entan- 
gled in those disputes than any other society. They com- 
ir.endabiy applied themselves in general more to recommend- 
ing practical duties, than the speculative studies of points 
of doctrine. Yet truth "compels me to admit that their first 
appearance as a society, was in an age of superstition and 
fanaticism; and therefore it is no matter of wonder, that they 
should at their beginning have retained some of their former 
prejudices, from leaning to the prevailing manners of the age. 
It appears difficult to collect with precision from their writings, 
what were exactly their opinions on some points of doctrine. 
They expressed themselves so unaccurately, that frequently in 
the space of a few lines, or pages, they made declarations of 
opposite tendency. Thus it is easy to quote Penn against Penn, 
and even the more methodical Barclay may in many cases be quo- 
ted against himself I do not see the advantage of appealing 
to them as standards of sound sentiment. I deny the proprie- 
ty and advantages of an appeal to the ancient fathers of any 
church. 

The Quakers have in former times denied the prescriptive au. 
thorny, claimed for those, who have been called the ancient fa- 
thers of the christian church. In my separation from connec- 
tion with their society, I also deny the prescriptive authority 
of the fathers of their church. The question in the present day 

is 



U not, what were the opinions of Fox, Penn, Barclay, *md Pen- 
nington; (men whose general character in most Tespects I high* 
ly revere) but rather let us enquire, what is truth, independent 
®f the authority of ancient names. 

They, whose names I have mentioned, were justly respected 
characters, and I am far from condemning them indiscriminate- 
ly for the ambiguity of their expressions. The progress of 
their separation from commonly received opinions, may be well 
supposed to be gradual in many cases *, and if they wavered in 
their sentiments at times,' it was the necessary consequence of 
their being serious enquirers after truth, and of endeavouring 
to keep their minds open to further discoveries. They only 
who have rounded their system, and determined to shut out the 
admission of all further evidence, can, with consistency, be in 
the habit, of speaking authoritatively. 

As an instance of the narrow, gloomy notions generally en- 
tertained in the first rise of this people, I adduce one of the 
early queries in use among them, and which was answered from 
the smaller to the general meetings, but from a change of time* 
it has long since become obsolete — «« What signal 'judgments 
have fallen on persecutors?" There are many instances on 
their records of casualties, which happened to those who had 
persecuted them, being interpreted as signal instances of divine 
judgments. These accounts should be admitted with great 
caution, and man should be very careful of assuming the 
right of placing himself in the seat of judgment, and tak- 
ing upon him presumptuously, to condemn those who differ 
from him. I think the conduct of the early members of 
society may admit, of some palliative excuse, when we consider- 
they were smarting under the lash of an unjust persecution, and 
their minds were frequently ruffled by the irritations of con- 
troversy — in this state they partook, in some degree, of the 
general intolerance of the times j yet in considering their gene- 
ral 



3§ 

*al character! such conduct ought to be set down, as a de- 
duction in the estimate; and they should not be held up 
to indiscriminately as patterns worthy of imitation in all 
respects. With some, the practice of extolling their prede- 
cessors* arises from an honest 'desire to promote piety a- 
n?ong their fellow members, by holding up for imitation their 
conduct, which certainly in many respects was praiseworthy ; 
but we ought to consider that caution is necessary in giving in- 
discriminate praise, and it is a false shame that prevents us from 
acknowledging faults in those whom v/e love, as well as our own 
faults. Many, I fear, are influenced by more unworthy mo- 
tives. Some gratify their vanity and self-complacency by extoll- 
ing the founders of a sect to which they belong — others by im- 
plicitly reposing on the opinions and practices of their forefa- 
thers, think they preserve their reputation among men, while 
they indulge in that indolence and indifferency to religious enqui-^ 
lies, which is the effect of their largely partaking of the over- 
whelming commercial spirit of the times. 

I have introduced, with no unkind intentions, the foregoing 
allusions to the society from which I have separated. Some of 
them may think differently, and complain of my bringing them 
and their doctrines so frequently into review in my writings. 
I do not bear to them either collectively, or individually, the 
smallest ill will or grudge ; and I wish to avoid giving unnecessa- 
ry offence, but I think they have no right to be dissatisfied 
with my giving them a friendly hint now and then as I pass 
alonT, I think some subjects which I wish to illustrate, may 
frequently be more clearly pointed out, by reference to particu- 
lar societies, than if I had confined myself to general remarks; 
more especially, when I allude to doctrines and practices pecu- 
liar to them. 

It appears to have been a general error to form allusions 
to the nature of God from ideas drawn from kingly power : 
Christ is also spoken of in similar terms drawn from figura- 
tive 



39 

tive language as a king's son. The next step was to incor- 
porate him in the government, and then the doctrine of the 
trinity followed. Thus I think we may trace this doctrine. 
which has been productive of so many contests in various a» 
ges, to the abuse of figurative language. 

The Quaker's, by another mode, in which the ambiguity of 
figurative language, in my apprehension, has led into error, at- 
tempted to explain their ideas respecting Christ. They appear- 
ed not to have had clear ideas on this subject themselves, and 
therefore it is not to be wondered at, if they failed to commu- 
nicate clear ideas to others, and hence the ambiguity so often con- 
spicuous in their preaching. They used a figurative interpre- 
tation at some times, and at other times they explained them'-' 
selves according to a literal sense, and not unfrequently they 
jumbled these two ideas together. I think this confusion oi 
ideas and of expression may be thas accounted for,' 

They personified the divine Influence operating on the heart 
of man, by the name of Christ, or Christ within, or Christ ir* 
man. This, if merely considered as a figure, may not have 
been injurious ; for I am very ready to admit that this di- 
vine influence, let us call it by what name we may, was in a. 
more abundant manner poured forth upon Christ ; and As he pos- 
sessed it iri a sirperi"6r degree, I see not much objection to call 
it his spirit — only a caution seems necessary, that in Calling it 
by this name, it should be clearly explained that it is only called 
kist because he possessed it in a more eminent manner, to fit him 
for the divine mission on which he was sent by God, to bring 
life and immortality more clearly to light, by the doctrines which 
he taught, as well as by Lis holy example. But the term hav* 
ing. been once adopted, mistakes soon followed, and the idea- of 
Christ, as a principle* was eonfounded with Christ as a person* 

They thus adopted a figurative mode of expression, which, 
slight be taken literally, bnt which they also frequently alie* 

gor'u-e4 
J 



4o 

gbrized—some in their manner of preaching leaned more to one 
mode of explanation, and some to the other; the result of 
"Which was as might be expected, a confused manner of expres- 
sion, very liable to be misunderstood, so that frequently in ad- 
dressing those of other ' societies* who were unacquainted with 
the peculiarity of their phrases, they were supposed to be 
preaching up Christ as a person, while in reality their aim waf 
to direct to the inward manifestation of grace in the heart un- 
der the figure of Christ as a principle. It appears evident that 
It was in this manner in which they were generally understood» 
because when some broke through this ambiguous manner of 
txpression, a loud cry of heresy and innovation was immediate- 
ly raised against them. 

The Quakers refused to adopt the term of* trinity, because 
the word was not to be found in scripture, but mv.ny of them, 
although they startled at the use of the word, adopted the 
idea designed by that word: yet their opinions on this sub- 
ject were never clearly defined. I do not charge them by 
any means with ah intention to deceive, but their taking 
up the matter, partly ' in a literal, and partly in a figurative 
sense, caused much ambiguity in their own ideas ; and in their 
manner of expressing them. I think great care should be 
taken to express our sentiments in such clear, simple term* tha£ 
they may not be liable to be misunderstood. 

For a long time the society proceeded in this undeterminate 
mode of expression, and each adopted his own mode of explana- 
sion ; but of late some believed it right for them to enquire closely 
into those subjects, and when the result of their enquiries diverged 
from commonly received opinions, they thought that candour com- 
pelled them to speak out without reserve, their sentiments on the 
subjects of the trinity, and the implicit reception of the scripture* 
throughout as the dictates of inspiration. They were muck 
Hr^ssed for a while, sometimes by z kind of public oppositions' 

and' 



4i 

and at other times by whisperings and insinuations proceeding from 
persons willing to wound, and yet afraid to strike. These things 
were borne for a while, but at length the time for separation ap- 
peared to be fully come, and a minority judged it right to secede. 
Several have accordingly withdrawn from the society, actuated by 
a sincere desire to enjoy liberty of conscience, and to profess what 
they believe to be truth, although their profession of it is at- 
tended with much reproach ; they have not gained the praise 
of men, but some of them possess what is far better, the se- 
cret consciousness of their having acted under the influence of 
honest motives and upright intentions. 

Since this secession has taken place, those who remain, as if 
to act more strongly in opposition to those who have seceded, 
appear to be getting more round to commonly received opini- 
ons — they gradually approach more to those sentiments which 
are accounted orthodox, and the distance by which they were 
formerly separated from the other sects appears to be lessening : 
they seem more willing to make a common cause with them in 
defending what some account the outworks of Christianity, but 
which others, I think, with more propriety, esteem the strong 
holds of superstition. The preaching among this people is at 
present much turned into the channel of preaching up Christ as 
a person, and the doctrine of the atonement, while some still 
object to use this term of atonement : but this is only stumbling 
at words, and admitting the thing dressed up in other language. 
To me it looks probable that this sort of conduct will cause 
them to dwindle away into insignificance. Their predecessors 
made a noble stand against superstition ; the Quakers of th& 
present day as a body, are, in my judgment, letting fall the 
standard that was once held up by this society against the diver- 
sified stiatagems of priestcraft, and they may probably by such 
conduct gain more general praise among the rndiscriminating 
multitude, as they become more assimilated to them. The pre- 

F sent ' 



42 

sent current of public opinion appears to be strongly set in 
against reformations and the society of Quakers, we are warrant- 
ed in asserting, from a careful examination of their kte conduct, 
on many occasions, fully concur in the temper of the times. 
Instead of being as a city set upon a hill, whose light cannot 
be hid, I greatly fear for them, that they will become more and 
more an association of worldly minded formalists. I now speak 
of them in bulk, for they have still worthy upright charac- 
ters among them. May these lay aside their unnecessary alarm 
about innovation, venture boldly to examine for themselves, and 
exercise a free and independent judgment : for by such means the 
light of truth would be likely to spread. ' Now many intrench 
themselves in the forms of their discipline, and suffer a few to 
think for them, to whose decisions they bow with implicit con- 
fidence*, and thus the pursuit of gain is not interrupted by the 
task of reflection. 

Some appear to be afraid of being put out of their syna- 
gogue, if they explicitly avow their sentiments. This repre- 
hensible timidity often arises from those who suffer themselves 
to be actuated by it, not dwelling sufficiently under the salutary 
discipline of self-denial ; for in this school only are the lessors 
of true christian courage to be learned, and in this school only 
we can learn to make the important distinction between a rash, 
hasty avowal of opinions on libertine principles, and that calm* 
steady firmness which is the result of serious examination. 

But it is time that individuals should be aroused to see for 
themselves. I give those hints in love to the sinsere-hearted 
■oart of this community. They are the warning notices of a 
friend. May thoje concerned lay them to heart. Societies and 
systems have fallen and been succeeded by others. These may 
probably fall in their turn, but as individuals attend to the reno- 
vating principle of divine intelligence, each will be enabled to 
accomplish the work of his fay. 

ON 



43 



ON 

BAPTISM AND THE LORD'S SUPPER, 

SO CALLED. 



THE society of whom I have been speaking, were ho- 
nourably conspicuous in their steady opposition to those doc- 
trines. The investigation of those subjects opens an extensive 
field for considering the use of ceremonial observances. I be- 
lieve it will be found that an attachment to them has always 
proved hurtful, by tending to stop the progress of further im- 
provement. We need not wonder at the general reception of 
ceremonies, when we consider how much easier it is to be in 
the most scrupulous observance of them, than to attend to the 
more difficult task of regulating our conduct by the principles 
of justice, mercy, and truth. 

The Quakers attempted, by allegorizing or spiritualizing these 
observances, to get rid of a literal compliance with them. I 
am inclined to think that this ground is not' strictly defensible. 
I acknowledge, for my part, that I am not able to justify the 
omission^ of them from the letter of scripture. I think there 
is no doubt but that both these rites were practised in the ear- 
ly ages of the christian church. The account is positively ex- 
pressed, that Christ submitted to baptism, but so he did like- 
wise to circumcision and some other ceremonials of the Jewish 
law. Some doubts have been expressed respecting the accura- 
cy of some part of the command, said to be given by Jesus to 
baptize. Of this I am not competent to speak, because I ne- 
ver made the accuracy of the present existing copies of th« 
scriptures an object of research. Those who have attended to 
this subject, have not been able to find manuscripts of an ear- 
lier 



44 

lier date than about the middle of the second century. What 
interpolations and corruptions took place in this long inter- 
val of more than one hundred years after the death of Christ, 
neither they nor I can tell. This circumstance is of sufficient 
weight with me to destroy my belief and implicit reception of 
them in bulk : yet I wish ever to make this important distinc- 
tion, that rejecting a part does not necessarily lead to an entire 
unqualified rejection. Where, on careful examination, they 
appear to contradict important truths, I think it best to give 
them up, rather than close up the way for all further improve- 
ment, by adhering to them contrary to evidence. 

As for the command for baptism, I find it written in the 
book, but I do not know on what authority it is written. It 
may have been inserted as an interpolation afterwards, (this 
I think is the more probable conjecture) or Christ may have 
permitted baptism for a season, in condescension to the weak- 
ness of his disciples, who appeared on many occasions to have 
been actuated by motives and prospects of things very different 
from those which influenced their great master. 

What is called the last supper, appears to be nothing more 
than a rite frequently practised among the Jews. The expres- 
sions used by Christ are by no means clear, and it requires 
much of that ingenious sophistry which has often been used 
to wrest scripture to confirm a favourite system, tom^ke them 
apply as a command of perpetual obligation for the perform- 
ance of this rite. 

Seeing the authority of scripture must, from various causes, 
be so uncertain, it appears necessary to go on other grounds, 
on which to found the propriety of an ordinance, besides the let- 
ter of scripture. To have the validity and authority of a pre- 
cept of Christ, it ought to be consistent with the general tenor 
of his other doctrines, as far as we are able to collect and se- 
parate them from the mixed state, in which they have come 

down 



45 

down to us. The general tenor of his doctrines was, to lead 
from outward observances to practical virtues, to substitute the 
genuine religion of the heart, that morality which enters into 
every part of our manner of conducting ourselves in the place 
of the cold, lifeless system of the Scribes and Pharisees. A- 
gainst their practices, the general aim of his ministerial labours 
was directed. Considering the outward state of the people he 
ministered to, he might suffer some things to pass unreproved 
for a time in the days of their ignorance ; but I cannot think he 
sanctioned the continuation of those practices through after ages> 
in opposition to the whole tenor of his exhortations and ex- 
ample •, and I sprefer giving up a reliance on the letter of the text, 
to the admitting of the idea, that he commanded those practi- 
ces, in opposition to the sentiments which he expressed open- 
ly and boldly on other occasions. 

I revere the character of Christ, and receive his testimony as 
of a man endowed with supernatural gifts, and superior quali- 
fications, for effectuating the purpose of his divine mission, 
which was to introduce, by precept and example, a more spiri- 
tual religion, formed entirely on the sure foundation of regula- 
ting the heart and the affections— ra religion of practice, instead 
of one consisting in exterior shews and ceremonies, as it was 
then commonly practised. This outward shew of ^religion has 
been too generally substituted by many of his professed follow- 
ers in the place of that which he taught: so that, comparing 
what passes with many for the christian religion, with the for- 
mer modes, which it appeared to supplant, we can say little 
more, only that there has been a change of name, and some 
little diversity in the ceremonies, while the radical principle of 
an ostentatious, showy religion still remains. This, however, 
only proves, that the professed servants have not followed the 
example of Him, whom they call their master. 

I have other reasons for not placing implicit confidence in 
some relations made in the scriptures, where they contradict 

themselves, 



4 6 

themselves, as they often do, and where they are inconsistent 
with the clear tenor of gospel truth. It appears that the disci- 
ples frequently misunderstood the meaning and the language of 
Jesus, even while he was present with them. May we not sup- 
pose that they were equally liable to make mistakes, after he 
was taken from them? If this be admitted, it then follows that 
they were fallible, like other men, and consequently liable to 
make errors in their accounts. Peter erred, when he deni- 
ed his master. On another occasion, Paul withstood Peter to 
Ills face; and in this instance of diversity of sentiment, it must 
be admitted that both could not be right. I see no good reason 
to suppose* that they were not liable to err also in their wri» 
tings. 

Alterations or interpolations may also have been made by 
the "subsequent copyists, through mistake, or design, during the 
interval which took place from the time of their being writ- 
ten, and the dates of the oldest existing copies; ,and these altera- 
tions may have readily taken place, when the manuscripts were 
scarce. It, has been admitted that a material interpolation 
took place since, in the first epistle of John, when it was more 
difficult from the multiplicity of copies, which rendered detec- 
tion more easy. 

Besides, we find that the present collection was patched toge- 
ther some centuries after, by councils, who admitted and reject- 
ed at their pleasure. It is said there were one hundred 
and fifty gospels, out of which they selected the four they ad- 
mitted. I have no confidence in the wisdom and candour of 
these councils, their conduct in many respects, and in particular 
the fierceness with which they persecuted those who differed 
from them, prove that they were not men of enlightened 
minds, or that their judgment ought to be trusted in their 
arbitrary decisions in what they rejected, and what they receiv- 
ed. So that, upon considering all these circumstances, I do 
not hesitate to jay, that where the language of scripture 

contradicts 



47 

contradicts clear, plain truth, I prefer the latter, and give up 
what comes to us in so questionable a shape. 

Plain dealing is best—notwithstanding an explicit avowal of 
my sentiments may expose me to additional censure, I proceed 
to take a short review of the diversified contents of this volume, 
History forms a principal part. The early part of this histo- 
ry, appears to be much wrapped up in allegory, and I even ven- 
ture to add, in fiction. The early history of all nations, is en- 
veloped in much obscurity, and I think the Jewish story is as 
much so as any other. It appears strange to me, that an un- 
limited belief in its authenticity, should, in the opinion of many, 
be considered as an essential article of religion. 

I particularly object to the Jewish history, because God is 
represented uniformly by their historians, as partial to their na- 
tion. It forms a model for sectarian prejudices in later times. 
Besides God is represented as commanding them to commit acts 
of violence and cruel revenge on the neighbouring nations. As 
a representation of ancient manners, this history may be inter- 
esting, and prove not uninstructive, if we are only careful to 
divest ourselves of implicit confidence in the relations of the 
writers, where they assert the interference of God, and attri- 
bute to him passions and motives according with their low and 
degrading ideas of Deity. 

The law of Moses has been a fruitful source of errors, occa- 
sioned by its supposed divine original, and the strained allusions* 
which have been drawn from it. Here the abuse of figura- 
tive language has been abundantly displayed \ and many have 
been the errors which have arisen from making its ceremonies 
typical representations of christian virtues. The allegory was 
relied on, and drawn out to fanciful allusions, while the moral 
was lost. Men grasped at the shadow* and lost the sub- 
stance. 

Otkr 



4 8 

Other parts of the scriptures are poetical. Many of the 
psalms are beautiful effusions, containing sublime devotional 
sentiments ; yet an attentive observer may perceive some alloy 
mixed with the sterling metal. I consider it as an error to 
claim for these writings such a high degree of implicit recep- 
tion? as to preclude all attempts to examine into the nature of 
their contents.— Surely it is right to deliberate, before we as- 
sent. It appears to me that it was nothing short of enthusiasm 
in some* and of a resolution to receive without examination 
in others, that has ranked the Song of Solomon under the name 
of a divine mystery. Let it be viewed as it may as a poetical 
composition, I think it has no title to be considered as of divine 
original. Many of its figures are not consistent with decency ; 
why then should we waste time in attempting to spiritualize a 
rhapsody most probably written with views of a very different 
nature ? There is an over fondness for mysteries? and an unpro- 
fitable hunting after allegories. 

I hare no doubt but that some of the Jewish prophets were 
men possessed of much integrity and honest zeal ; but not with- 
out the mixture of human frailties. I highly respect some 
of their characters, although I think errors appear in their 
conduct and writings. They often attempted to instruct 
by bold figures, and assumed an allegorical manner of giving in- 
struction. This may have been adapted to the state of man- 
ners in their day ; but at present, without due caution, leads 
into mistakes, and an unnecessary imitation of their style. 

As the nature of language is fluctuating, aftd as each passing 
generation has phrases and a style in some manner peculiar to_. 
itself, I think it is most suitable to adopt that mode of expres- 
sion which is best understood in the present state of language* 
Strong figures drawn from ancient manners have been greatly 
abused, and not unfrequently misunderstood. Let us return to 
a greater simplicity of speech in expressing our sentiments on 
religious subjects. By acting in this manner, we should be like- 



49 

1/ to gain some important advantages, and we also would have 
more correct ideas ourselves, and convey them more clearly to 
others, if we accustomed ourselves to the use of language, of 
which we carefully examined the exact import. 

Phrases may be handed down from one set of disputants to a- 
aother, until they are repeated altogether in the manner of a 
parrot, without a proper discrimination. 

I think the writings of those called evangelists, contain ma- 
ny interesting accounts ; as do also the acts of the apostles. Yet 
I have many reasons for hesitating to give unqualified assent to 
all their relations, as well as to all the assertions in the writings 
of the apostles. Paul, in particular, uses terms hard to be un- 
derstood. He had a fondness for mysticism and allegory, which 
often tended to mislead; and his writings in many cases appear 
to be deficient in clearness and simplicity. In my apprehen- 
sion, he adhered too much to the learning of the Jews, and re- 
tained too many of their prejudices. Early prejudices have of-, 
ten a very powerful influence ; and I think we may discover the 
man brought up at the feet of Gamaliel in Paul, after he be- 
came a disciple of Christ. 

To this source may we not trace some of the early corrup- 
tions of Christianity ? For under such management, Christia- 
nity assumed too great a resemblance to the Jewish system, and 
like to this model, it became, to an injurious degree, a religion 
of ceremony and outward observations. Those called the fathers, 
in succeeding ages, still further helped forward this tendency. 
So that'if we look to the systems taught by many under the 
name of Christianity, the adherence to the genuine precepts of 
Christ forms but a very small part of the mixed mass — the pure 
wheat is almost lost in the chaff. 

Q I think - 



50 

I think many difficulties will be cleared up, if we only agree 
to allow, that the fallibility which we are ready to admit to be. 
long to mankind in their present state, attaches itself likewise 
to the writers of scripture. When this allowance is granted, 
nothing will be detracted from their real merit, but I think 
their writings may become more extensively beneficial in the 
search after truth. As matters are managed at present, their 
authority is often erroneously adduced to stop all further en- 
quiry, and to silence the still small voice of wisdom urging 
us to make progress in the necessary work of serious re- 
search. 



ON THE 
SUPPOSED INFLUENCE Ot 
AN EVIL SPIRIT, OR THE DEVIL, 

TEMPTING MAN TO COMMIT EVIL. 



This appears to me to be another error arising from the a- 
buse of figurative language, and an unsatisfactory attempt to 
account for the proneness in human nature to do wrong. In 
my view, it by no means gives an explanation of the matter in 
question : it would be better in this case also to acknowledge 
our ignorance, than to erect a system to account for it, that 
tends to remove the responsibility of wrong conduct from man, 
which the idea of a powerful tempter, has a strong tendency to 
do. 

The ideas of the influence of demons, or the possession of 
evil spirits appear to have been popular prejudices among the 
Jews in the days of Christ; much like the belief of second sight 
in Scotland, of witchcraft in New England, and other places, 
and of the fanciful train of fairies, elves, &c, among the unin- 

structed 



5i 

structed in Ireland. Other places also have their share of these 
and similar popular delusions. 

As mankind have become enlightened, these superstitious no- 
tions have gradually fallen into discredit. Some time ago, I 
thought rational ideas had prevailed on those subjects to a great- 
er degree, than I have since found to be the case ; but slowly 
retiring superstition has of late made strong struggles to resume 
its dominion over the human mind ; and I fear it will be found, 
that it exists with greater influence, than some of the friends 
of liberal enquiry had some time ago supposed. Yet still I trust 
its power is lessened, and without indulging too much in vision- 
ary hopes, I trust it will continue to lessen, and that rational 
knowledge will more generally work its overthrow. 

So far as knowledge has prevailed, superstitious notions have 
lost their hold ; and more correct sentiments have, on some 
subjects, gained ground; although not so much as had been 
hoped for— and to this gradual progress of knowledge, it is ow- 
ing, that the stories of the agency of preternatural appearances 
less readily now receive credit. Few now-a«davs are hardy e- 
nough to advance accounts of such things on the grounds of pre- 
tended actual knowledge, because they expect they would not 
gain credit for their relations ; but if there was a readiness to be- 
lieve, I have no doubt but there would be numerous stories told 
with much plausibility and positiveness, to gratify this creduli- 
ty. Let people but stretch their belief as to these things, and 
many would step forward to impose upon them — and on the 
contrary, when less ready assent is given, and mankind exer- 
cise their reason more, these stories gradually die away, or be- 
come a faint echo. We find in an age of darkness and creduli- 
ty, vast numbers of legendary tales were invented to gratify this 
desire of affecting the marvellous, which so generally prevail- 
ed. 

To 



52 

To probe inveterate errors fully, it requires to proceed with 
firmness, and to guard against too great a degree of timidity, 
and a fear of giving offence. 

In the course of my examining into these matters, I have a- 
gain to encounter the authority of scripture. The relation of 
Christ's temptation in the -wilderness will be adduced against 
me. I answer without reserve, that I do not believe that the 
transaction happened, as it is recorded in the New Testament. 
It may have been intended as an allegory, or it may have 
been a popular tradition among the multitudes that for a season 
followed him from the love of novelty — from them it may have 
been taken up by the original writers, who, we may suppose, 
might possibly in some instances have erred in penning their 
relations; or what is still more lively, it may have been 
the fabrication of that after period, to which I have already 
more than once alluded, between the death of Christ and the 
middle of the second century, before the existence of the 
present copies of those writings. I admit that it may be 
impossible, by conjecture, to approach to any thing like 
to certainty, and therefore I wish to repress a disposition 
too curiously to speculate concerning it : but still I do 
not hesitate to reject the literal account. It carries improba- 
bility on the face of it, and although we must, from our pre- 
sent limited comprehension, be obliged to admit many things 
which we cannot account for, yet it may be possible, and I 
think has been the too common error, to carry the principle 
of implicit belief too far, in cases wherein we have the means 
within our power of forming a correct judgment. 

Many things relating to our present mode of existence, to 
futurity, and to the nature and attributes of God, are above the 
reach of our comprehension to investigate, but it does not fol- 
low from thence, that they are contrary to reason. This ap- 
pears to me to be an important distinction. Man ought not 

to 



53 

to extend his attempts to see beyond his powers of sight; jet 
he may exercise his sight profitably in examining'into such 
things as are within its reach. He ought not to attempt to 
exercise reason on speculations respecting which it is beyond the 
reach of reason to direct his search ; but he is not required to re- 
linquish reason in examining into such things as it is competent 
to enable him to find out. Reason is a divine gift — it may be abu- 
sed ; but if kept within its proper sphere> it is a useful and neces- 
sary guide to us. 

It may be further objected, that Christ, by some of his ex- 
pressions appeared to sanction a belief in the existence of the 
devil. I admit that this was the case, if we have his expres- 
sions accurately recorded ; but of this I have endeavoured to 
shew that great doubts may be entertained. He might have 
spoken according to the commonly received prejudices of those 
to whom he was addressing himself, without attempting to szt 
them right on those points ; for in regard to them, mistakes 
were of less consequence, than practical errors of conduct. 
He might also have not seen through these prejudices, and his 
exemption from them and some human frailties may have formed 
no part of the divine economy of his mission. This latter 
circumstance may make against the idea of those who receive 
him as God, but in no wise affects those who view him as 
a chief messenger and chosen servant of God. 

I think the idea of a devil may be traced to the abuse of figu- 
rative language. It was a clumsy attempt to personify the 
evil dispositions in man. The Mosaic account of the fail gave 
sanction to this allegory, and the current opinions of the Jews 
in the days of Christ, still farther strengthened it. It may be 
truly said, that the greater part of the mighty fabric of im- 
posture that took place in succeeding ages, was formed after the 
model of scripture. I have freely expressed my thoughts on 
the degree of credit which should be attached to scripture evi- 
dence. 



54 

dcnce. It ought to be carefully weighed, and neither received 
nor rejected without due examination. In the present caie I 
cannot receive its testimony in an unqualified manner. 

I do not believe that any malignant spirit is tempting mc» 
and desirous to work my downfal. The only temptation whose 
power we have to dread, arises from the influence of our own 
passions and unsubjected wills, and if we struggle with earnest- 
ness to keep this devil or evil spirit from leading us wrong, we 
have nothing to fear either from the attacks or temptations of an 
external agent in leading us astray. I fully admit the testimo- 
ny of James in this case, when he says, " Every man is tempted, 
when he is drawn away of his own lust, and enticed." — James I. 

I have endeavoured thus freely, but I trust not rashly, to 
pluck up some popular errors, or what I consider to be such. 
I know the many have their minds closed up against the recepti- 
on of such things. I write, because I think it a duty to contri- 
bute my small efforts to the overthrow of the mighty fabric 
of superstition. Even now a few may be willing to examine 
for themselves, and I trust the number of serious enquirer! 
will increase — who will examine for themselves, prove all things, 
and only hold fast that which is good. 

The cause of enquiry has been taken up by many persons on 
various grounds. We ought not to be frightened from nar- 
rowly examining for ourselves, because some of ungodly lives, 
and others whose reputation have in some cases been unjustly 
hlasted by the breath of calumny, have gone before in this work. 
I do not appear as the apologist for any set of men ; but I 
earnestly desire that truth may be followed for its own sake, 
let it be received Or rejected by whom it may. I do not inten- 
tionally advance any thing that I believe is not consistent with 
truth. In some cases I may be mistaken, and therefore I do not 

call 



55 

call upon my readers to receive, but only impartially and with- 
oat prejudice to examine what I advance. If they begin and 
continue the search with proper dispositions, let it terminate as 
it may with regard to opinions, they may be benefited by their 
minds being habituated to serious reflection : it may lead to a 
more intimate acquaintance with themselves, and teach' them just- 
ly to estimate their own frailties, and the limited state of their 
comprehensions. 

We appear to be nearly arrived at an important crisis. Su- 
perstition is making strong efforts to hold its sway over the 
minds of men — a spirit of enquiry is raised ; it is not extinct, 
though it may seem to sleep— old usages are not likely much 
longer to retain their former hold over the minds of men. If 
establishments and sects continue to throw obstacles in the way 
of enquiry, as seems to be their present aim, they may obstruct 
its course for a time, but they cannot ultimately resist the force 
of it. 

Religion, from the abuse of its professors, is with many al- 
most become a title of reproach, and in many cases it must be 
admitted, that there is too much ground for the reproach being 
taken up. I wish to see genuine religion flourish, and that eve- 
ry thing which obstructs the progress of it may be removed— 
that true knowledge may spread and increase, and that no long- 
er it may be said, that ignorance is the mother of devotion. Ig- 
norance certainly is the parent of superstition ; but piety and vir- 
tue, which may be emphatically called godliness, arise from a just 
knowledge of our duties, and a lively, ardent desire to fulfil 
them. I thus conclude my present labour with expressing the 
effusions of my heart, and my earnest desires for the promotion 
of real practical religion, and of a more strict and comprehen- 
sive morality consistent with its precepts. 

Lhlum : gth cf ut mor.tfa 1803. 

POST- 



56 



POSTSCRIPT. 

THEY who delight in verbal criticism may, it is possible? 
find some of their favourite amusement in the perusal of the 
foregoing pages; for I was unwilling, by attempting to refine 
toe style too much, to risque the enfeebling of the sentiments 
which I rather chose to express in strong but unadorned lan- 
guage, as what might be gained by refinement might be lost in 
strength. I seek not for reputation from a highly polished style, 
or flowing periods; my aim is to encourage a disposition to 
enquire, and for this purpose I have endeavoured to bring be- 
fore my readers some considerations which I think contain im- 
portant truths : yet, throughout, I wish carefully to avoid speak- 
ing in a dogmatical, authoritative manner, not from the affecta- 
tion of modesty, but from a conviction of the necessity of speak- 
ing with becoming diffidence on subjects of which but little is. 
known, and much remains to be known ; for after all that has 
been said and written on religious subjects, a disposition to libe- 
ral and candid enquiry is, in my estimation, yet in its infancy. 

I have, however, endeavoured to guard against downright 
carelessness in my manner of expressing myself. Of deficiency 
in one respect I am sensible. Having been accustomed former- 
ly to the phraseology of a sect, in some Cases I may have fail- 
ed in expressing myself in terms sufficiently clear to the general 
reader. I have used some endeavours to divest myself of this 
phraseology, but where I have inadvertently failed, I request 
the candid reader to excuse me. It is difficult to change entirely 
our former modes of expression, and to break through the old 
association of terms, so as to be fully understood by those whose 
trains of ideas and turns of expression are different. 

While 



57 

While these pages have been in the press, I have made several 
additions, which are inserted in their respective places. I fear 
in one or two instances the/ may have broken in upon the more 
regular connection. To prevent further interruption of this 
kind, I think it may be better to subjoin some additional re- 
marks which I am disposed to make, by way of notes, with re- 
ference to the passages in the body of the work, to which they 
immediately relate. 

Page 8, line 3.— [God represented as acting under the influence 
of human passions.] 
To the idea of ascribing human passions to God, may, in 
my judgment, be traced the doctrines of election and reprobati- 
on. God is represented under the figure of a king, from hence 
the transition to the abuse of the figure, in supposing him to 
act with despotic sway was easy. He elected some and reject- 
ed others, of his own good pleasure. 

John Calvin, when closely pressed in his support of these 
doctrines, might well call it a horrible decree. It appeared to 
be under the irresistible influence of truth operating on his 
mind, for the moment, that he made this declaration, although 
he speedily lost the impression, in his fondness for his favourite 
dogma. Without presuming to scan the ways of God in his 
moral government of the W3rld, I cannot but feel repugnance 
at such erroneous misrepresentations as are held out in these and 
similar doctrines. But such has ever been the case, when man 
has attempted to explore beyond the reach of his understanding. 
Let us in humility, the result of a consciousness of our imperfect 
knowledge, leave those things which we do not understand, and 
which do not concern us, and trust with confidence that all will 
be ordered for the best, both for the particular and for the gene- 
ral good, although shortsighted as we are, we cannot see the 
hand which directs the whole. It is wisdom to confess our ig- 
norance, and not to attempt, hy imperfect reasonings, to account 

H for 



58 

for those things which we cannot comprehend. In dutiful sub- 
mission* let us cease from a desire to pry into the unsearchable 
designs or" God in the government of his creation. By indulging 
ourselves in false reasonings, and by attributing motives to him» 
which we see to be ruling passions in ourselves and our fellow .men, 
we depart widely from forming just ideas of the great Supreme. 

Page 19, line 11. — [The consoling hopes of immortality.] 
Objects frequently appear to us very different from the medi- 
um through which they are viewed. To me the soul-solacing 
hope of an immortality, such as a Being of infinite power and 
infinite goodness shall appoint, affords the greatest comfort in 
the diversified scenes of good and evil in this life •, and without 
it, life would appear a burden. I think some err in requiring 
mathematical demonstration on a subject incapable of such 
proof. We know little with certainty of our present mode of 
existence. What gives us the power of motion and volition is 
incomprehensible to us, yet we know we do exist. So, although 
we know nothing of the manner in which we shall exist here- 
after, I find no rational cause to doubt that we shall exist in 
some manner consistent with the divine economy. I avoid pry- 
ing into the manner of this existence, but content myself with 
a firm conviction of the certainty of it deeply impressed upon 
my mind. 

Disputes about the manner, have a tendency to shake the be- 
lief in the reality of a future state, because men then dispute 
" about what they do not understand, and may thus be led to give 
too much scope to doubting. I am fearful that disputes about 
the doctrines of materiality and immateriality* and other incom- 
prehensible points of this nature, have had a tendency to bewil- 
der. When an error has been long taught, it often happens that 
another -error is brought forward to oppose it. In such cases 
will it not be better to avoid entering into a discussion, or an at- 
tempt to weigh error against error ? The learning of the schools 

abounds 



59 

abounds too much in this unproductive labour. A shorter course 
appears to me, to examine what is truth, without looking much 
to what others have said either for or against certain opinions. 
To begin on new ground, without regarding former controversies, 
would greatly promote the elucidation or' many difficult subjects, 
which have been obscured by the former manner of treating them. 

The doctrine generally maintained by the Unitarians, that 
the grounds of a belief in the doctrine of the immortality of the 
soul, are only to be found in the scriptures, has also a tendency 
to shake a belief in this important doctrine, when doubts are 
entertained of the entire inspiration of the scriptures. These 
writings do not clear up the difficulties which present themselves to 
my mind ; but I think the doctrine is established on surer grounds 
than on the authority of a book: it is written legibly in many 
of the characters of the human mind. If we are careful to en- 
deavour to live godly lives, to make such a hope consolatory to 
us, and do not puzzle ourselves with too curious metaphysical 
distinctions, and looking for stronger evidence than is consistent 
with our present imperfect knowledge, we shall not be likely 
to be long or permanently distressed with doubts on this sub- 
ject. 

£age 35» nne 10. — [Figurative language has corrupted the 
genuine simplicity of the gospel.] 

I doubt very much the propriety of attempting to express 
our ideas by figures drawn from ancient manners as represented 
in the scriptures. This practice often leads to great inaccura- 
cy. Some very horrid representations and bloody scenes in war 
have been allegorized : but where is the benefit to be found in 
using this figurative language ? I perceive many dangerous er- 
rors which have arisen from this practice. We might find more 
simple terms in which to convey the truths of genuine religion, 
than in the overstrained and far-fetched language of metaphor, 
often drawn from the wicked deeds recorded in a blood-stained 
history. The account of the wars recorded in the historical 

parts 



6o 

parts of the scripture, is aggravated by the assertion frequently 
repeated, that they were undertaken by divine command. So far 
the relations of them is more injurious, and has a more power- 
ful tendency to strengthen practical sentiments for war than 
those recorded in other histories, where this assertion is not 
made. Can a mind, deeply impressed with a belief that God 
changes not, and that wars are unlawful, consent to draw figu- 
rative allusions from those wars ' of former times ? Much of 
palliation may be admitted, when it was practised without re- 
flection ; but. I think, continuing in it after the error has been 
pointed out, through an obstinate adherence to former custom, 
must injure the delicate feelings of integrity in those who still 
persist. I particularly allude to the practice of many preach- 
ers among a people professing to hold war to be unlawful. I 
think it would be of great advantage if a change of style, less fi- 
gurative, were adopted in speaking of religious subjects. It 
would also obviate many difficulties, if all allusions to metaphors 
and an adherence to a set of phrases learned by rote were dropt> 
and simple truth expressed in simple terms, such as might be 
suggested by the occasion. 

I fear many keep themselves and their hearers from properly 
comprehending religious truths, by dealing so much in ambigui- 
ty, arising from the use of figure. In my apprehension the 
purposes of real improvement would be better answered by 
using expressions less hackneyed, and which, by being so often 
repeated, convey no very determinate meaning, but rather tend 
to mislead and perplex. Is it not a very unsuitable mode of 
conveying instruction, in representing the internal struggles of 
mind necessary against the temptations of our passions, to bor- 
row the language used in the accounts of the Jewish wars ? I 
think the simply stating, in plain terms, the necessity of this 
struggle would be much preferable, as being more intelligi- 
ble, instead of obscuring the advice by wrapping it up in me- 
tarh?r« The duty of humility, so necessary to man in his pre- 
sent 



6i 

sent state, might also be expressed, I think, in more" suitable 
terms than are generally made use of. To shew a man that he 
ought to think with humility of himself, it is not necessary to 
tell him that his nature is depraved, because Adam and Eve 
are supposed to have disobeyed a particular command. 

The advocates for ancient systems, and the prescriptive authori- 
ty of the Bible» will retard this necessary reform of the manner of 
expression for a season, but I believe the time will come for a 
change, as men advance more in the knowledge of true religion. I 
am fully sensible that the present .time is unfavourable for re- 
form — the adherents to old systems are making violent efforts 
to keep them up — some of the friends oF liberal enquiry are he- 
sitating and lukewarm, and very many of the inhabitants of 
these countries are ingrossed with worldly concerns, to the ex- 
clusion of serious reflection, while others adopt the trivialities 
of the learning of the schools, which is more conversant in 
words than in ideas. From these various causes, the interests of 
a pure comprehensive morality are overlooked—- a morality which 
takes in the whole circle of our duties, and is found to be the 
very essence of religion ; for religion is not a system of belief 
respecting external matters, but is, in reality, that vital, energe- 
tic principle in the human mind, which influences to good works 
on right motives, 

Many disputes have arisen respecting the terms, religion, 
morality, faith, atonement, satisfaction, &c. which have been 
highly aggravated by the debates respecting them being main- 
tained in scripture phrases, and by the abuse of figurative lan- 
guage, because the disputants on each side sought to strengthen 
themselves by attempting to force particular texts of scripture 
into their service, instead of examining into the nature of the 
doctrines they attacked or defended. The trial of skill generally 
consisted in the parties sheltering themselves, and galling their 
opponents by texts of scripture, often misapplied and misunder- 
stood. 



6z 

stood, tfhese disputes might have been more easily settled if 
other language had been applied, and those phrases about which 
they contended, resolved into other terms — for scripture is not 
found to have the tendency to put an end to controversy. Scrip- 
ture has been brought against scripture, and these points still 
remain unsettled. 

The term theology has a meaning affixed to it by many, dis- 
tinct from morality, and in the language of controversialists, 
is made to consist in a system of belief in certain mysteries, 
which even the propounders of them do not understand. Reli- 
gion would, in my estimation, derive most important advanta- 
ges) if the terms used in writing or speaking concerning it were 
rendered more simple, and at the same time more significant of 
the real meaning intended to be conveyed, and if every one would 
speak in terms consistent with the state of knowledge to which 
he has attained, instead of using the words of other men with- 
out trying and proving the meaning of them for himself. Ma- 
ny now appear eloquent in borrowed expressions ; but if each 
only expressed what he himself had actually experienced, true 
knowledge would take place of the superficial smattering now 
too prevalent. Religion would not then be a mere theme for 
declamation, but people, instead of being only professors of it, 
would feel its obligations, and in good earnest set about reform- 
ing their practices by its precepts. The superficial professor 
may know speculatively what is right, but the true christian 
with the greatest earnestness endeavours to practice it. 

I do not scruple to avow my full persuasion, that a new sys- 
tem will gradually take place, and that the change will be bene- 
ficial to the best interests of mankind — that the manner of ex- 
pressing ideas on religious subjects will be altered, and instead 
of the dogmas of theological creeds, a strict and comprehensive 
morality will be unfolded. 

Man, both in what is called the higher, the middle, and 
the lower classes of society, man in the state of an over refined 

and 



63 

and artificial civilization, and man in an uncivilized state, speak- 
ing in general terms, exhibit deplorable depravation. If we look 
around us, we must acknowledge that, in every rank, the state 
of manners is miserably corrupted; and so general is this cor- 
ruption, that it is not a little difficult to determine with impar- 
tiality, which class of society is the worst. In looking for a cause 
for these effects, may it not be found in the systems taught 
for religion ? 

Belief in creeds and points of a speculative nature* and in the 
peculiar doctrines of the different sects, forms, in the estima- 
tion of most, the essence of true religion. Propriety of con- 
duct is nominally made a part of the system ; but we may see» 
that by most churches, an orthodox belief in their respective 
systems is more insisted on, than purity of conduct. If their 
members acknowledge the popular belief, irregularities in con- 
duct are more readily passed over. This shews what is held in 
most esteem by many. 

The change which I earnestly wish to see, is, that leaving 
knotty points of speculative opinions, greater attention may be 
paid to the punctual discharge of our several social and relative 
duties. Thus, if the objects of religious instruction were chan- 
ged, of course there would be a change of the terms expres- 
sive of what will appear to the enlightened mind, to be the 
proper duties of morality and religion, no /longer separatedi 
but intimately blended and incorporated together. The religi- 
on generally current in the world, is an assent to certain tradi- 
tions, often ilisguised by figures, and wrapt up in mystery ; 
and the world's morality is often only a superficial varnish, 
which is rather calculated to hide defects, than to remove 
them. 

The union of religion and morality is described by Christ* 
as consisting in loving God, and making this love the actuat- 
ing principle of universal practical benevolence and good will 

to 



6 4 

to our fellow men. — « Thou shalt love the Lord thy God, with 
all thy heart, and with all thy soul, and with all thy mind"— 
and 4t Thou shalt love thy neighbour as thyself. On these two 
commandments, hang all the law and the prophets/* 

I venerate these heavenly precepts, although I cannot receive 
many things recorded in the volume of the Old and New Testa- 
ment. I endeavour to discriminate, and do not rashly reject the 
whole. In these' memorable expressions, we have a truly com- 
prehensive system of pure morality, which is indeed the essence 
of true religion. 

Page 56. — [A more strict and comprehensive morality, consis- 
tent with the precepts of practical religion.] 
It would be promotive of real advantage to mankind, if a 
pure, enlightened, and scrupulous morality were more general- 
ly considered as the foundation of religion — and if people were 
taught to consider religion not as consisting in a belief of theo- 
logical dogmas, or an adherence to forms. A very lax morali- 
ty has been the consequence of the system, which has too com- 
monly prevailed ; and many of the strenuous supporters of re- 
puted orthodoxy of opinions, have satisfied themselves with 
great laxity of practice as to pure morals. 

The object which I feel nearest my heart to promote, is a 
correct morality founded on the true principles of piety and vir- 
tue, such as we should always find to operate as a check in re- 
gulating our intercourse with mankind -, and whose precepts 
should be a guide to us in every action oi our lives. If this 
comprehensive morality prevailed, selfishness, and the long 
train of passions would be removed, which now, sometimes 
under the mask, of hypocrisy, and sometimes without it, disturb 
the peace of mankind, and instead of that system of fraud, 
which causes man in various ways to prey on man, mutual confi- 
dence would be restored. It would restrain not only the gross- 
er vices, but also the errors of conduct? which, though acknow- 
ledged 



6 5 

ledged to be wrong, are yet too frequent!/ indulged in with 
complacency. 

I at times please myself in the hopes, that my wishes for the 
amelioration of the state of man will not prove visionary ; but 
I believe if the prospects of substantial reform are ever realised, 
an entire new mode in the manner and the terms of giving in- 
struction must precede. I trust the time will come, that the ge- 
nuine principles of religion, as consisting in an amended and rec- 
tified morality will be more fully published to the world, by disin- 
terested advocates for its propagation. Many teachers now have 
a selfish interest in upholding systems* from which they derive 
consequence and emolument. If pure morality prevailed, this 
hurtful tendency to selfishness would be done away in every 
class; and errors would not be upheld for the sake of the profit 
extracted from them. 

If we made it otir endeavour to do what is right on the broad 
scale, without looking too much to present advantages, it would 
have a tendency to do away selfishness ; and acting justly in 
the strict sense of the word, in our several relations, would go 
far to produce a spirit of peace in ourselves. The effects would 
probably reach to others* with whom we are connected ; and 
by such means mueh mutual provocation would be avoided. 

I admit the liability of man continually to err, from the vio- 
lence of his passions ; and that therefore watchfulness, and an 
earnest struggle, are necessary as a counterpoise — but with all 
the draw-backs from the weakness of human nature, the bene- 
fits of a corrected morality are, in my apprehension, incalculable; 

I hope these hints may draw some to reflect more seriously 
e-n this matter. Perhaps, at a future time, 1 may venture to give 
to the public some additional observations, more particularly 
•xpressive of my ideas, relating to this interesting subject. 

I Is 



66 

In drawing towards a conclusion, I anticipate an objection 
that may probably be made — that my aim in the foregoing pa- 
ges has been entirely to pull down — to raise doubts, without 
bringing forward any thing like certainty. I answer, that I 
write according to my present knowledge or apprehension. 
In expressing my thoughts, I had no settled plan. I wrote from 
my present view of things ; and if I should hereafter see occasi- 
on either to extend my views or alter my sentiments, I hope I 
shall be willing to do it. I object to the old systems, as ex- 
tremely defective in many important respects; yet I have form- 
ed no new system. I think it most conducive to the interests 
qi truth, to keep my mind open to further convictions, and to 
recommend it to my readers to do the same. 

In the search after truth, it is necessary to guard against de. 
termining beforehand, what shall be the result of the enquiry, 
or how far we shall go ; nor should we give way to unprofi- 
table fears, that this enquiry may lead us too far from common- 
ly received opinions. If the enquiry be conducted on serious 
principles, with becoming caution and diffidence of our abilities 
to make the discovery, we ought to be willing to follow truth. 
wherever we may be convinced it appears. 

While we admit the fallibility of our judgment, we, must 
also bear in mind, that men of high authority may also have 
failed to discover what is right in every particular ; and that 
therefore it is unsafe to admit them as guides in all things. " Great 
men are not always wise, neither do the aged always under- 
stand judgment /' and it is possible to err as much in leaning 
to the judgments of others, as in depending upon our own 
judgment. 

I think the subjects brought under review in this pamphlet, 
are of great importance ; and if objects were rightly estimated 
according to their value, they would obtain more general conside- 
rat'-' fehan is now the case; because mistaken ideas concern- 



6 7 

ing them have a powerful influence over our conduct. I know 
that opinions, however well founded, are of no weight, if they 
ere unaccompanied by right practice ; but we should be care- 
ful that errors in opinion should not be bi'ought to justify er- 
rors of conduct, any more than that right opinions should be 
held as substitutes for right conduct. A due medium ought 
to be observed, between the indolent indifference to opinions, 
whether they are right or wrong, and the endeavour to exalt 
opinions as being more essential than practice. When I speak 
of their relative importance, I wish to be understood in this 
sense, as recommending neither indifference to them, nor top 
great a reliance on them ; for a tendency to the latter has often 
produced fierce contentions, which have proved destructive to 
the real interests of religion. While on' the other hand, in the 
present situation of things, the mincjs of too many are criminally 
absorbed, in the over anxious pursuit of gain or of pleasure ; 
and from these causes they are sunk into a state of apathy and 
listlessness with regard to the earnest enquiry, by what rules 
their conduct, in every instance of life, should be regulated, in 
order that they may faithfully fulfil the comprehensive duties of 
4 « doing justly, loving mercy, and walking humbly." 

I cannot but consider it as criminal to devote too much of 
our attention to the sordid pursuit of gain, or the intoxicat- 
ing allurements of pleasure; both of which I think r.re equally 
prejudicial to the acquiring and cherishing of proper disposi- 
tions of mind, to enquire afters and to discharge our several du- 
ties. 

If the mind is too much occupied in either of those pursuit*, 
many selfish passions will be engendered? and hurtful habits 
formed, which will incapacitate us from experiencing those tem- 
pers being produced in us, which are the solid foundation of the 
christian virtues. It appears to me to be an important truth, 
very necessary to be frequently inculcated, that, from various 
causes, the minds of many are too much engrossed with wordly 

cares, 



68 . 

cares, to the injury of their finer feelings. I think this error 
has not in general been sufficiently pointed out, nor seen in its 
proper light. Therefore, although the remark may be abrupt- 
ly introduced, I think it best to make it in this place, and ear- 
nestly to press k upon the consideration of all whom it may 
«oncern, that there are higher and more important employments 
for beings such as man, than to have almost the entire bent of 
their faculties turned to such pursuits. 

To provide for our necessary accommodation in this life, is a 
cluty ; but it is only a secondary duty, and should not usurp the 
place of our primary duties — « our being's end and aim." If 
we reduced our desires to proper bounds, our wants would be 
few. 

The proper business of life is to regulate our passions, reform 
our hearts, and struggle to subdue the propensities to evil, as 
beings, who look forward to a better inheritance beyond the 
grave, and who consider this world only as a lower link in the 
scale of existence, appointed for us as a place of trial, by the 
Almighty Creator of the universe ; and in the boundless space 
of whose creation, this world is but as a speck. I wind up 
these remarks, with feelings of humble awe, arising from these 
considerations, and of unfeigned good will towards all of every 
nation and country, however divided into sects, or diversified by 
outward appearance. 

It is impossible, in the present state of the world, that all will 
think alike ; but where we cannot join in sentiment, let us che- 
rish a disposition to mutual forbearance. Let us endeavour 
after uniformity in acts of kindness and benevolence to our fel* 
lows *, but with regard to creeds and opinions? where a diversi* 
ty prevails, let us charitably agree to differ. 

If any think I have expressed myself harshly in any of my 
rempTlrs, I can with sincerity say, that I had no intention to 

do 



6 9 

do so. However I may differ in sentiment from many, I feel 
a disposition to follow after peace with all men. I dislike war, 
and I equally disapprove of the asperities of controversy. I 
desire not to give offence to any ; but I think it would be 
shrinking from a duty to suppress my sentiments from a cow- 
ard's fear of giving offence. A conscientious mind cannot so 
easily give up the result of earnest enquiry. Such a search cost 
much anxiety, and ought not to be parted with in compliance 
with popular prejudices, often arising from persons much en-, 
grossed with other pursuits, and who have not deliberately and 
calmly enquired for themselves, but have hastily adopted the 
popular opinions without examination. If any let in resent- 
ment against me on account of my freely telling my sentiments, 
I must bear their reproaches. I desire to do it patiently. I 
know it is my duty to do so, whether I may come up in the prac- 
tice of it or not. The hdly pattern of christian purity « when 
he was reviled, reviled not again, and when he suffered, threat- 
ened not ;** and this disposition I recommend to be sought after 
by all who may speak or write on religious subjects. In this 
let us endeavour to agree* notwithstanding we may widely differ 
on other points. 



TM2 I2*B e 



